. 


^IIIIIIIIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIlllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllNlllllllllllllllllllllllllHllllllllllllllllilllllllllllHlllllllllHHIlllllllllHllHIHliHHiil 


THE 

SHILLUK  PEOPLE 

THEIR  LANGUAGE  AND 
FOLKLORE 

BY  DIEDRICH 
WESTERMANN 


WITH  EIGHT  PLATES 
AND  A SKETCH  MAP 


I PHILADELPHIA,  PA. 

| THE  BOARD  OF  FOREIGN  MISSIONS  OF 
I THE  UNITED  PRESBYTERIAN  OHUROH  OF  N.  A. 


Hllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllinilllllllllllllllllllllllllllllllllllllllllllllllllllllfllllllllllillilllllllilllllllllllllllllltllllllllllliltlllllllllllllllllllilllilllilllllllllilllllll 


COPYRIGHT,  1912,  BY 

THE  BOARD  OF  FOREIGN  MISSIONS  OF  THE 
UNITED  PRESBYTERIAN  CHURCH  OF  N.  A. 

PRINTED  BY  J.  J.  AUGUSTIN,  GLUCKSTADT. 


NOTE  OF  APPRECIATION. 

The  Board  of  Foreign  Missions  of  the  United  Presby- 
terian Church  of  N.  A.  desires  to  express  to  the  Trustees 
of  the  Arthington  Fund  its  profound  appreciation  for  finan- 
cial help  which  made  it  possible  to  carry  on  linguistic  in- 
vestigations in  Southern  Sudan  and  then  to  give  publicity 
to  their  findings  by  the  publication  of  this  book. 


Preface  vn 

1 1!  M I IllhlllllltilU  I M KMII 

PREFACE. 

In  the  summer  of  1910  the  Prussian  Board  of  Education  provided  me  with 
the  means  to  undertake  a journey  to  the  Northern  Sudan.  My  object  was  to 
make  linguistic  studies.  During  my  stay  in  the  Sudan  the  material  for  this  work 
was  collected.  My  studies  in  the  Shilluk  language  and  people  are  due  to  a 
request  made  to  me  by  the  Reverend  C.  R.  Watson  D.  D.,  of  Philadelphia  Pa., 
Corresponding  Secretary  of  the  Mission  of  the  United  Presbyterian  Church  of 
North  America.  Mr.  Watson,  having  heard  of  my  intended  journey  to  Egypt 
and  the  Sudan,  asked  me  to  visit  the  United  Presbyterian  Church’s  Mission 
on  the  Sobat,  and  to  study  the  language  of  that  district  which  lies  within  the 
sphere  of  their  activity.  By  supplying  the  necessary  funds  for  this  part  of  the 
journey  and  for  my  stay  in  the  Sudan,  I was  enabled  to  carry  out  this  propo- 
sition, which  was  at  the  same  time  of  importance  for  my  linguistic  studies. 

I left  for  the  Sudan  at  the  beginning  of  August  1910,  where  I staid  in 
Khartum  and  on  the  Sobat  till  the  middle  of  November. 

The  results  of  my  work  obtained  during  this  comparatively  short  time  would 
not  have  been  possible  had  it  not  been  for  the  extremely  active  and  kind 
support  rendered  me  everywhere  in  the  Sudan  by  the  American  missionaries. 
Not  only  was  I able  to  profit  by  their  kind  hospitality,  but  they  also  most 
generously  placed  at  my  disposal  their  extensive  knowledge  of  the  country, 
people  and  language.  I owe  my  practical  introduction  to  the  language  to  Dr. 
Thomas  A.  Lambie,  medical  missionary  at  Khartum,  in  whose  house  I was 
privileged  to  stay  for  over  a month.  In  addition  to  the  contributions  signed 
by  him  he  also  supplied  me  with  several  native  texts  from  his  collection  which 
will  be  found  incorporated  in  this  book. 

The  missionaries  on  Doleib  Hill,  Mr.  C.  B.  Guthrie  and  the  Reverend  D. 
S.  Oyler  also  helped  me  on  all  possible  occasions;  above  all  they  introduced 
me  to  the  Shilluks  and  put  me  into  touch  with  those  natives  who  were  necess- 
ary and  useful  to  me  in  my  researches.  Both  these  gentlemen  and  the  Reverend 
E.  McCreery  and  Mr.  R.  W.  T i d r i c k have  supplied  me  with  very  valuable 
information  in  answer  to  questions  addressed  to  them  since  my  return  to  Ger- 
many, some  of  which  appears  as  signed  contributions.  Part  of  it  has  been 
included  in  the  introduction.  During  the  winter  of  1911  I had  the  pleasure  of 
receiving  the  Reverend  McCreery  while  he  was  in  Berlin,  and  thus  had  an 
opportunity  of  discussing  grammatical  questions  with  him. 

I must  express  my  sincere  thanks  to  all  those  who  have  assisted  me  in  their 


viii  Preface 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiMiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiii 

cooperation  and  by  placing  the  necessary  funds  at  my  disposal,  which  enabled 

me  to  complete  this  work. 

I am  indebted  to  the  Arthington  Trustees,  who  by  their  financial  support 
made  the  printing  of  this  book  possible. 

My  gratitude  is  also  due  to  Mr.  L.  Hamilton  of  the  Oriental  College,  Berlin, 
who  has  read  and  corrected  the  English  text. 

The  Reverend  C.  R.  Watson  was  kind  enough  to  read  and  correct  that  part 
of  the  work  which  relates  to  Folklore. 

Berlin,  August  1912. 


DIEDRICH  WESTERMANN. 


Contents  ix 

lllllllllllllllllllllllfllllllllllllllllllllllllllllllllllllllfllllllllllllllllllllllillllllllllilllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllflllllillllllll 


CONTENTS. 

NOTE  OF  APPRECIATION V 

PREFACE VII 

ABBREVIATIONS XVI 

AUTHORS  QUOTED XVII 

INTRODUCTION XIX— LXIV 

FIRST  PART.  GRAMMAR 

FIRST  SECTION.  THE  SOUNDS. 

The  Vowels.  I — 8 i — 4 

The  Consonants.  9 — 11  4 — 6 

Change  of  Vowels.  12 — 27 7 — 12 

Change  of  Semivowels.  28—36 13 — 14 

Change  of  Consonants.  37 — 46 14 — 18 

Intonation.  47 — 60 18 — 22 

second  section.  FORMATION  OF  WORDS. 

Form  of  the  Stem.  61 — 76 23 — 27 

Composition  of  Words.  77 — 85 27 — 29 

THIRD  SECTION. 

GENEALOGICAL  RELATIONS  OF  THE 
SHILLUK  LANGUAGE. 

The  Dialects  or  Divisions.  86 — 89 30 — 32 

The  Position  of  Shilluk  among  other  African  Lan- 
guages. 90—101 33—45 

Comparative  Lists  of  Words.  98 — 101 36 — 44 

Appendix : Names  of  Languages 44 — 45 

FOURTH  SECTION. 

THE  PARTS  OF  SPEECH. 

THE  NOUN.  Singular  and  Plural.  102 — 124  . . . 46 — 55 
Examples  showing  plural-formation.  113 — 124  . . 49 — 55 

Gender.  125 — 126a.  56 — 57 

Case.  127 — 129 57 — 59 


x Contents 

llllillllllllllllilllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllillilllfllllllll|||il|||!ll||||||||||||||llllllillllllli!IIIIIIIIIIIIIIUIIIIIII 

THE  PRONOUN.  The  Personal  Pronoun.  130 

— 137  59—64 

Demonstrative  Pronouns.  138 — 141 64 — 66 

Interrogative  Pronouns.  142 — 144 66 — 67 

Relative  Pronouns.  145 67 

The  Reflexive  Pronoun.  146 67 — 68 

The  Reciprocal  Pronoun.  147 68 

THE  ADJECTIVE.  148—151 68—71 

Comparison.  151 70 — 71 

THE  NUMERALS.  152—154 71— 72 

THE  VERB.  Conjugation  of  the  Verb.  156 — 196  72 — 90 

Examples  of  Conjugation.  157 — 178 73 — 79 

Present.  157 — 158 73 — 74 

Perfect.  159 — 161  74 — 75 

Future.  162 . 75 

Habitual.  163  75 

Imperative.  164 76 

The  Verb  with  a Noun  as  Object.  165 — 169 76 

Verbal  Noun.  170 76 — 77 

Noun  Agent.  171 77 

The  Passive  Voice.  172 — 177  a 77 — 79 

Doubling  of  a Verb.  178 79 

Change  of  Sounds  in  Verbs.  179 — 193 79 — 89 

Changes  in  the  second  consonant.  179 — 185  ....  79 — 84 
A List  of  Verbs  in  their  different  forms.  181  . . . . 80 — 81 

Changes  in  the  stem-vowel.  186 — 188 84 — 86 

Changes  in  the  semivowel.  189 — 193 86 — 89 

Auxiliary  Verbs.  194 — 195 89 — 90 

Negation  of  the  Verb.  196 90 — 91 

ADVERBS.  197 — 203 91 — 93 

PREPOSITIONS.  204 93—94 

SALUTATIONS.  205  94 

SECOND  PART.  FOLKLORE. 

I.  OCCUPATIONS. 

1.  Housebuilding 96 — 98 

2.  Soil . * 98 

3.  Field-produce 98 


Contents  XI 

lllllllllll!lllllllflllll!illlllllllllllllllllillllllllillllllillllllllllli:illlllllllfllllllilllllllllllllllllllllfllllllll!llllllllllllllllll!!llllllllllllllllllill|||||||||||||I 

4.  Kinds  of  duras 98 — 99 

Agriculture 99 — 102 

5.  Foods 102 — 103 

6.  Seasons 103 

7.  Months  103 

8.  Day-times  103 

9.  Stars 104 

10.  Household-things  104 

11.  Handicrafts  105 — 106 

12.  Tools 106 

13.  Clothings  and  ornaments 10 6 — 107 

14.  Names  for  cows  107 — 10S 

II.  SOCIAL  INSTITUTIONS  AND 
SCENES  FROM  DAILY  LIFE. 

15.  Marriage  109 

16.  Burial  m 

1 7.  Inheritance  . . 113 

18.  Murder  114 

19.  Blood  Revenge . . 115 

20.  Quarrel  between  Husband  and  Wife 116 

21.  The  Husband  who  wanted  to  cook 117 

III.  SICKNESS. 

22.  Treatment  of  Sick  People  119 

23.  Another  Report  on  Sickness 1 19 

24.  Sicknesses 120 

IV.  POLITICAL  INSTITUTIONS. 

25.  Election  of  a King  122 

26.  Another  report  on  Election 123 

27.  Clothes  for  the  Royal  Court 125 

28.  Boats  for  the  King 126 

29.  Provinces  of  the  Shilluk  country  127 

The  Clans  or  Divisions  of  the  Shilluk  People  . . . 127 

30.  The  Shilluk  Kings 135 

31.  Burial  of  a King  135 

32.  The  Man  who  took  the  Law  into  his  own  Hand  . 136 
3 3 . A killed  Crocodile  is  the  Property  of  the  Magistrate  1 37 


xii  Content  s 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiii 

34.  How  Fashoda  became  the  Royal  Residence  ....  138 

35.  A Law-suit  about  Dowry 139 

V.  HISTORICAL  TRADITIONS. 

36.  Nyadwai 141 

37.  Golit 141 

38.  Nyimo 142 

39.  Nyadoke 142 

40.  King  Dokot 143 

41.  Nyakwach 144 

42.  The  False  Prophets 146 

43.  The  Prince  who  refused  to  be  King 147 

44.  The  Cowardly  King 148 

45.  Queen  Abudok 149 

VI.  WAR  STORIES. 

46.  War 1 5 1 

47.  Tribal  War 153 

48.  The  War  of  Nyeker 153 

49.  The  War  of  Deng 153 

VII.  TRADITIONS  ON  NYIKANG. 

50.  Nyikang’ s Parents 155 

The  Origin  of  the  Shullas 157 

5 1 . Early  Wanderings  of  Nyikang 158 

52.  Different  Doings  and  Adventures  of  Nyikang  . . . 161 

53.  The  Man  who  sacrificed  himself 165 

54.  Nyikang  and  the  River-people 165 

55.  The  Lost  Low 165 

56.  The  Liar 166 

57.  Nyikang’s  Quarrel  with  Duwat 166 

58.  The  Fish  Ocholo 167 

59.  Nyikang  and  the  Sorcerers 168 

60.  A War  against  Turtles 169 

61.  Praising  Nyikang 170 

VIII.  PRAYERS  AND  RELIGIOUS 

CEREMONIES. 

62.  A Prayer  to  God 171 

63.  A Prayer  for  Rain 1 7 1 


Contents  xm 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiii 

64.  A Religious  Ceremony 172 

65.  How  Cattle  is  brought  across  the  River 172 

66.  Preparation  for  War  173 

IX.  STORIES  ABOUT  SORCERERS. 

67.  The  Cruel  King 175 

68.  King  Nyadwai  trying  the  Sorcerers 175 

69.  The  Vision  of  the  Sorcerer 176 

70.  Agok 1 77 

X.  CREATION. 

7 1.  The  Creation  of  Man 178 

71a.  On  Totemism 178 

XI.  ANIMAL  STORIES. 

72.  Hare  and  Hyena 180 

73.  Monkey  and  Lion 184 

74.  Dog  and  Fox  185 

75.  Hare  and  Hyena 185 

76.  Lion  and  Fox 186 

77.  Starling  and  Centipede 188 

78.  Hare  and  Tapero 189 

79.  Who  is  King  190 

80.  The  Hare 193 

81.  Camel  and  Donkey 196 

XII.  ADVENTURES  BETWEEN  MEN  AND 
ANIMALS. 

82.  The  Country  of  the  Dogs 201 

83.  Akwoch 202 

84.  Girl  and  Dog 205 

85.  Anyimo  and  the  Lion  . . 208 

86.  An  Adventure  in  the  Forest  210 

87.  Boy  and  Hyena 21 1 

88.  Nyajak 213 

89.  Ajang 217 

90.  The  Snake 219 

91.  The  Crocodile  Hunter 221 

XIII.  ANECDOTES. 

92.  The  Travellers 224 


xiv  Contents 

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93.  A Goat-story 225 

94.  The  Glutton  225 

95.  Bachet 226 

96.  The  Country  where  Death  is  not 228 

97.  The  King  and  the  People 230 

98.  Wealth  cannot  be  imitated  231 

99.  Increase  of  Cattle  232 

100.  The  Haughty  Prince 232 

101.  The  Hyena  with  the  Bell 233 

XIV.  A HUNTING  MATCH,  AND  A 
JOURNEY. 

102.  Elephant  Hunting 234 

103.  A Journey 235 

XY.  SONGS. 

104.  War  Songs  23 7 

105.  Mourning  Songs,  and  others 239 

XYI.  RIDDLES. 

106.  Riddles 241 

THIRD  PART.  DICTIONARY. 

Shilluk — English 244 

English — Shilluk 290 

REGISTER  307 

PLATES. 

1 : The  Goldencrested  Crane.  Young  Warriors 
with  Clubs  and  Spears.  Shilluk  Dug-out.  Typical 

Shilluk  pose.  The  Marabou-stork XXIV 

2 : A Typical  Shilluk XXXII 

3 : Boys  and  Maidens  Dancing.  View  of  Sobat 

River  XXXVI 

4 : Shilluk  war  dance XXXVI 

5 : Village  scene.  ’’House  of  Nyikang“.  A Shilluk 

giant.  Group  of  Shilluks XL 


Contents  xv 

lllllllll!llllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllHIII!lllllllllllllllilllllllllllf!IIIIIIIUIilllllilllllllllllllllllllllllll|||||||| 

6 : Shilluk  Girls  showing  the  way  they  wear  the 

skin  dress.  Lotus  flower XLVIII 

7:  Group  of  Native  Huts.  Group  of  Boys.  Girls 

Sewing  School XLVIII 

8:  Shilluk  Women  in  arms.  Two  men  in  arms. 

A Shilluk  Warrior LVI 

MAP. 

Sketch  map  of  Tribes  of  the  Shilluk  Cluster  indi- 
cating their  principal  migrations  as  shown  by 
traditions  and  language,  compiled  and  drawn  by 
Bernhard  Struck 


LXIII 


XVI  Abbreviations 

iiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiii 


ABBREVIATIONS. 


n. 


ff.  = and  the  following 

* before  a word  means  that  the 
word  or  form  is  not  really 
existing,  but  hypothetical 
- standing  between  two  nouns 
designates  the  first  of  the  two 
as  a singular,  the  second  as  a 
plural,  e.  g.  adiro-adh'  means : 
adiro  is  the  singular,  ader  the 
plural 

< means : is  derived  from 
) means:  changes  into. 

The  verb  in  the  present  tense  has  generally  low  tone  on  both  syllables, 
therefore  the  tones  are  not  designated  in  this  case. 

Names  of  Languages  and  Dialects  abbreviated. 


a.  = adjective 
adv.  = adverb 

A.  E.  S.  = The  Anglo -Egyptian Sudan; 
vide  ’’Authors  Quoted^ 
interr.  = interrogative 

noun,  also  verbal  noun 
preposition 
relative 
verb 

verb  active 
verb  neuter 
verbal  noun 


prep.  = 
rel.  = 


v. 


v. 


v.  n. 
verb. 


n. 


Al.  = Aluru 

Ju.  = 

Jur 

Any.  = Anywak 

La.  = 

Lango 

Ba.  = Bari 

Nu.  = 

Nuba 

Bo.  = Bongo 

Nr.  = 

Nuer 

Di.  = Dinka 

N.  = 

Nupe 

E.  = Ewe 

Shi.  = 

Shilluk 

Ef.  = Efik 

T.  = 

Twi 

G.  = Ga 

Y.  = 

Yoruba 

Ga.  = Gang 

Y.  = 

Vai 

Ja.  = Ja-Luo  (Nyifwa). 


Authors  XVII 

lllllllll!llllllllllliltllll!ll!illlllilfllllllilll!lllllllilllllllllllllllllllll<llllllllllllllill!llilllliIlllfllllllllllllllllllllllllllllllllllllllllllllllll!llllilll!llllllllllllllllltUlllllllllllllllllllltl!III!lllt1llimil!i!niUI 


AUTHORS  QUOTED. 

Anthropos  1910.  (Hofmeyer.) 

O.  Baumann,  Durch  Massailand  zur  Nilquelle.  Berlin  1894. 

J.  Bruce,  Reise  nach  Abyssinien  (Translated  from  the  English).  From:  Samm- 
lung  merkwiirdiger  Reisen  in  das  Innere  von  Afrika.  Leipzig  1791. 

F.  Cailliaud,  Voyage  a Meroe.  Paris  1826. 

S.  Crowther,  Vocabulary  of  the  Yoruba  Language.  London  1843. 

K.  Giffen,  The  Egyptian  Sudan.  Second  Edition.  Newyork  1911. 

Count  Gleichen,  The  Anglo-Egyptian  Sudan.  London  1905.  Quoted:  A.  E.  S. 

C.  R.  Hall,  English-Teso  Vocabulary. 

R.  Hartmann,  Die  Nigritier.  Berlin  1876. 

, Die  Nillander.  Leipzig  1883. 

A.  C.  Hollis,  The  Masai.  Oxford  1905. 

Sir  H.  Johnston,  The  Uganda  Protectorate.  London  1904. 

A.  L.  Kitching,  An  Outline  Grammar  of  the  Gang  Language.  London  1907. 

R.  Lepsius,  Nubische  Grammatik.  Berlin  1880. 

E.  Marno,  Reisen  im  Gebiet  des  Weifien  und  Blauen  Nil.  Wien  1874. 

J.  C.  Mitterrutzner,  Die  Dinka-Sprache.  Brixen  1866. 

L.  Reinisch,  Die  Nuba-Sprache.  Wien  1879. 

E.  Riippell,  Reise  in  Abessinien,  Frankfurt  (Main)  1838-— 40. 

J.  y.  Russegger,  Reisen  in  Europa,  Asien  und  Afrika.  Stuttgart  1841-  - 50. 

G.  Schweinfurth,  Im  Herzen  von  Afrika.  Leipzig  1878. 

Schweitzer,  Emin  Pascha.  1897. 

B.  Struck,  An  Unlocated  Tribe  on  the  White  Nile,  Journal  of  the  African 
Society.  London  1908. 

, Uber  die  Sprachen  der  Tatoga  und  Irakuleute.  Mitteilungen  aus  den 

Deutschen  Schutzgebieten,  Erganzungsheffc  4,  1910. 

H.  L.  Tangye,  In  the  Torrid  Sudan.  London  1910. 

F.  Werne,  Reise  durch  Sennaar.  Berlin  1852. 

D.  Westermann,  Die  Sudansprachen.  Hamburg  1911. 

— — , The  Nuer  Language.  Mitteilungen  des  Seminars  fur  Orientalisch© 
Sprachen.  Berlin  1912. 


WESTERMANN,  The  Shilluk  People. 


II 


' 


■ 


INTRODUCTION 


/ 


NAME 


EXTENSION 
OF  THE 
COUNTRY 


CLIMATE 


XX 


Intro  duction 


i.  DESCRIPTION  OF  THE  COUNTRY 
AND  ITS  PEOPLE. 

The  inhabitants  are  called:  ochdlb,  ”a  Shilluk**,  plural  wate  chol , ’’children 
of  Shilluk",  ”Shilluks“  ; the  country  is  called  fb$  chol  ’’country  of  the  Shilluks.“ 
The  word  chol  perhaps  means  ”black“,  vide  below.  A second  name  of  the  people 
is  okaho,  ’’descendants  of  kaho ,“  this  name  is  connected  with  Nyikang,  the 
national  hero  of  the  Shilluks.  The  name  ”Shillukw  (singular  Shilkawi)  is  given 
to  them  by  the  Arabs,  and  has  now  become  their  common  designation;  it  is 
of  course  derived  from  ocliolo.  Other  appellations,  which  are  in  use  among  the 
neighbours  of  the  Shilluks,  vide  page  44. 

The  Shilluk  country  is  situated  on  the  western  banks  of  the  White  Nile,  from 
Kaka  to  Lake  No,  that  is  from  about  io°5'  to  90  5'  northern  latitude,  a 
length  of  nearly  350  km,  and  a width  of  5 to  6 hours.  Near  the  mouth  of  the 
Sobat  (Bahr  El  Asraf,  ’’Yellow  River“)  a number  of  Shilluks  live  on  the 
eastern  shore  of  the  White  Nile,  on  both  sides  of  the  lower  Sobat,  chiefly  on 
its  northern  bank.  They  extend  about  35  miles  up  the  Sobat,  the  last  Shilluk 
village  up  river  being  Nagdyeb.  There  is  also  a group  of  Shilluk  settlements 
at  Shakwa  El  Shilkawi  (=  Shilluk),  near  Bahr  El  Zeraf,  on  the  right  bank  of 
the  Nile,  and  on  Khor  Atar,  south  of  Tonga  (Tuho).  North  of  Kaka  the  first 
Shilluk  settlements  are  found  on  Aba  Island,  on  the  north-  and  south-end  of 
which  there  is  a small  Shilluk  village  each.  Near  Masran  Island  there  is  also 
a Shilluk  village  on  the  right  bank  of  the  Nile.  Again  single  settlements  are  met 
with  on  Masran  Island,  Wad  Dakona  Island,  and  on  the  north-end  of  the  Gezira 
Wad  Beiker. 

The  Shilluks  themselves  designate  the  extension  of  their  country  by  naming 
the  most  northern  and  the  most  southern  village  and  district  of  their  Kingdom, 
viz.  Mwomo  and  Tonga  ( Mwomo , Tuho),  which  term  corresponds  exactly  to  the 
expression  of  the  ancient  Hebrews:  from  Dan  unto  Bersheba. 

In  former  times  the  country  of  the  Shilluks  seems  to  have  been  larger  than 
it  is  now.  According  to  older  reports  it  not  only  extended  farther  northwards, 
whence  they  were  driven  back  by  Arab  tribes,  but  they  are  also  said  to  have, 
in  the  17  th  century,  inhabited  both  sides  of  the  White  Nile  south  of  Kawa; 
Kawa  is  situated  a little  south  of  El  Dueim;  so,  provided  this  report  is  right, 
they  owned  at  that  time  a trait  of  territory  nearly  three  times  as  great  as  that 
they  inhabit  to-day. 

From  January  to  April  the  climate  of  the  country  is  dry  and  warm.  April  ia 


Country  and  People  XXI 

llllllillllllllllllllllllllllllilllllllllllllllllllllll!lllllllllllllililifllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllll!llll||||||||||||||||| 

the  hottest  month  of  the  year.  June  to  September  constitutes  the  rainy  season, 
and  from  October  to  December  the  larger  part  of  the  country  is  flooded  with 
water,  but  the  marshes  and  smaller  Khors  1 all  dry  up  by  April.  From  November 
to  April  the  climate  is  not  unhealthy  for  Europeans.  During  the  wet  season 
mosquitoes  are  numerous.  Malaria  and  black  water  fever  are  the  diseases  most 
dangerous  to  white  people. 

The  country  is  a plain  with  only  inconsiderable  elevations,  on  which  the  vill-  SOIL 
ages  of  the  natives  are  built.  The  soil  is  black  and  fertile  near  the  river  and  the 
khors,  back  from  the  water  courses  it  is  in  most  places  poorer,  sometimes 
sandy. 

The  chief  vegetation  is  high  grass,  ihterspersed  with  shrubs.  A light  forest  of  VEGETATION 
acacia  trees  is  found  mainly  along  the  Nile.  The  acacia  is  the  chief  represen- 
tative of  the  tree-flora:  heglig  (Balanites  aegyptiaca),  sont-acacia  (Acacia  ara- 
bica),  Talh  (Acacia  Seyal),  different  kinds  of  gum-acacias,  etc.  A characteristic 
feature  of  the  landscape  are  groups  of  deleib-  and  dom-palms  (Borassus  fla- 
bellifer  and  Hyphaena  Thebaica) ; a beautiful  tree  is  the  mahogany  tree  (Khaya 
senegalensis) ; it  is  most  useful  as  timber,  but  seems  to  be  rather  rare  in  the 
Shilluk  country;  other  notable  trees  are:  different  kinds  of  Ficus  (Sycomore 
fig),  the  ardeib  tree  (Tamarindus  indicus),  nabag  (a  fruit  tree)  etc.  The  vege- 
tation on  the  river  is  most  luxuriant.  Though  this  is  not  the  region  of  the  sudd, 
yet  the  river  is  at  most  times  largely  covered  with  single  plants  and  swimming 
islands,  formed  of  papyrus,  ambach  (Herminiera  Elaphroxylon).  several  kinds 
of  reeds,  lotus,  Umm  Suf  (Vossia  procera),  Potamogeton,  Ottelia,  and  many 
others.  The  floating  vegetation  often  serves  birds  for  a fishing  place.  Trees  are 
much  hampered  in  their  growth  by  the  fires  which  the  natives  light  while  the 
grass  is  dry;  the  reason  for  burning  the  grass  is  to  hunt  up  game,  and  to  get 
the  ground  cleared  for  cultivation. 

The  country  being  thickly  populated,  game  is  not  very  numerous.  But  at  ANIMALS 
some  distance  from  the  settlements  large  animals  are  still  frequent,  chiefly  near 
the  river  towards  Lake  No  ; the  neighbourhood  of  Kaka  and  north  of  it  are  also 
rich  in  game.  Elephants,  giraffes,  buffaloes  are  met  with,  though  not  very 
frequently;  antelopes  and  gazelles  abound:  bushbuck  (Tragelaphus  scriptus), 
reedbuck  (Cervicapra  bohor),  white-eared  cob  (Cobus  leucotis),  ariel  (Gazella 
soemmeringi),  dorcas  (G.  dorcas),isabelline  gazelle  (G.isabella),  oryx,waterbuck 
(Cobus  defassa),  Mrs.  Gray’s  waterbuck  (Cobus  maria),  gazella  rubifrons, 
roan  antelope  (Hippotragus  equinus  bakeri),  hartebeest  (Bubalis  jacksoni), 
tiang  or  Bastard  Hartebeest  (Damaliscus  tiang),  Oribi  antelope  (Ourebia)  etc. 

Of  the  carnivorous  family  the  most  notable  are:  lion,  leopard,  jackal,  hyena, 
fox,  Zorilla  (a  little  black-and-white  animal  resembling  the  American  skunk), 


1 Klior  (Arab)  = water  course  drying  up  in  the  rainless  season. 


POPULATION 


XXII  Introduction 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ 

ichneumon  (mangouste).  The  natives  also  hunt  the  hare,  porcupine,  ground- 
squirrel,  rat,  and  hedgehog.  The  rivers  and  khors,  and  chiefly  their  sidearms, 
are  populated  by  crocodiles,  hippos,  and  numerous  fish,  some  of  which  weigh 
up  to  lbs.  200.  The  birds  are  mainly  riverain:  cranes,  storks,  herons,  egrets,  fish- 
eagles,  marabous,  pelicans,  ibises,  ducks,  geese ; the  guinea-fowl  is  very  com- 
mon; numberless  swarms  of  dura-birds  (Pyromelana  franciscana)  are  a great 
nuisance  to  the  farmer;  besides  them  quails,  pigeons,  turtle-doves,  hawks, 
crows,  swallows,  owls,  and  starlings  are  frequent.  Of  snakes  the  largest  ist 
python;  of  poisonous  species  the  puff-adder  and  some  others  occur;  harmless 
snakes  are  numerous. 

The  population  amounts  to  about  60000  souls,1  who  live  in  a little  more 
than  1200  villages,  and  10000  ’’domiciles44,  each  of  which  consists  of  three 
to  five  huts.  Accordingly  the  average  number  of  people  living  in  a village  is  50, 
and  one  domicile  is  inhabited  by  about  six  persons.  The  largest  village  is 
Atwadoi  in  a district  of  the  same  name  north  of  Kodok;  it  consists  (1903)  of 
120  domiciles.  The  villages  generally  lie  in  the  belt  between  the  swamp  of  the 
Nile-bank  and  the  forest.  There  are,  however,  eight  groups  of  villages  12 — 22 
miles  inland,  away  from  the  river.  The  country  is,  for  its  size,  and  considering 
the  fact  that  only  in  the  higher  parts  settlements  are  possible,  thickly  populated. 
’’Right  away  from  Kaka  to  Lake  No  is  a continous  string  of  villages  lying  about 
a mile  from  the  river.  There  are  only  two  points  in  the  whole  of  this  distance, 
at  which  the  interval  between  villages  exceeds  two  miles,  and  these  are  the 
points  where  grazing  is  bad,  between  Akurwar  and  Nun,  and  between  Nielwag 
and  Nyagwado.44  A.  E.  S.,  p.  193. 

According  to  Schweinfurth,  the  population  was  much  larger  formerly.  In 
1871,  when  the  Egyptians  had  conquered  the  country,  a census  was  taken;  the 
villages  on  the  left  bank  of  the  Nile  were  almost  exactly  3000.  The  inhabitants 
of  this  part  numbered  one  million,  each  village  consisting  of  45 — 200  huts,  a 
hut  comprising  four  persons.  No  part  of  Africa,  not  even  of  the  world,  is  so 
densely  populated.  ’’The  whole  western  Nile  bank,  as  far  as  the  boundaries  of 
the  country  reach,  is  like  one  single  village,  whose  parts  are  separated  by  a 
distance  of  only  500  to  1000  steps.  The  hut-clusters  are  built  in  an  astonishing 
regularity,  and  are  so  crowded  together  that  from  a distance  they  look  like  a 
cluster  of  mushrooms.44 

The  statement  of  a population  of  more  than  one  million  is  probably  too  high; 
the  Shilluks  have  doubtlessly  suffered  cruelly  from  wars  and  raids,  but  in  spite 
of  this  a decrease  from  one  million  to  60000  within  a time  of  forty  years  is 
hardly  thinkable. 

Since  the  time  the  people  live  under  the  peace  of  Anglo-Egyptian  rule,  they 

1 This  is  the  number  of  the  White  Nile  and  Sobat  Shilluks  only;  if  all  the  Shilluk  speaking  people 
are  included,  the  population  will  amount  to  several  hundreds  of  thousands. 


Country  and  People  xxm 

i!niiii;iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii!i!iiiiiniiiiiiiiiiiiiiiiiiiiiliiii!iiiiiiii!iiiniiiihiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiii!ii[iHiiiiiiiiiiiiiiNiiiniiiiiiiiiiiiiiiiiiiiiMiiniiiiiiinii!iiiininiiiiiiiniMiiiiiiiiii'iiiiiiiiiiii 

are  increasing  in  numbers.  The  average  number  of  children  reared  in  ono  family 
may  be  from  three  to  four.  The  number  of  children  born  by  one  woman  is  not 
low;  women  with  ten  children  are  no  exception.  But  as  a rule  no  more  than 
three  or  four  children  grow  up  to  maturity  in  one  family,  the  rest  dying  from 
want  of  reasonable  nursing.  If  in  course  of  time  the  natives  are  taught  to  take 
better  care  of  their  children,  the  population  will  no  doubt  strongly  increase. 
A cause  of  the  low  birth  rate  in  many  families  is  the  fact  that  a man  is  not 
supposed  to  have  intercourse  with  his  wife  while  a baby  is  nursing,  that  is,  till 
the  baby  is  from  two  to  two  and  a half  years  old.  They  consider  it  a great 
shame  for  a woman  to  become  pregnant  before  this  time  has  elapsed.  If  such 
a case  happens,  they  generally  will  say  that  the  woman  has  committed  adul- 


tery. 

The  Shilluks  are  tall  in  figure,  the  average  height  of  the  men  being  nearly 
i . 80  m. 1 They  are  generally  lean,  rather  narrow  in  the  shoulders,  and  have  but 
thin  calves;  their  arms  and  legs  are  long,  especially  the  legs  below  the  knees 
and  the  forearms ; hands  and  feet  are  small.  A characteristic  posture  of  the 
Shilluk  man  is  to  stand  on  one  leg,  and  bending  the  other,  press  the  sole  of 
his  foot  against  the  inner  surface  of  the  knee,  while  one  hand  holds  a spear 
stuck  into  the  ground;  he  will  stand  thus  for  hours,  looking  admiringly  at  his 
cattle.  They  are  very  clever  in  running  and  jumping,  and  are  capable  of 
sustaining  considerable  fatigue. 

Their  skin  is  dark,  almost  black;  albinoes  seem  to  be  rare.  The  physical 
appearance  of  the  Shilluks  is  not  that  of  pure  negroes,  they  might  rather  be 
called  negroids,  in  spite  of  their  dark  colour.  Most  of  them  have  a fierce,  some- 
times a proud,  haughty  look.  The  cheek-bones  and  lips  are  protruding,  but  not 
excessively;  the  nose  is  flat,  but  high  noses  are  not  infrequent.  Young  people 
of  both  sexes  are  finely  built,  while  in  old  age  they  generally  become  very  thin 
and  bony.  Their  gait  is  erect  and  elastic. 

What  makes  the  Shilluks  look  most  ugly  and  almost  frightful  in  the  eyes  of 
a newcomer,  is  their  habit  of  smearing  the  whole  body.  While  the  lower  part  is 
covered  with  ashes,  the  breast  and  head  are  painted  with  red  earth  or  with 
chalk,  or,  if  they  can  afford  it,  with  oil  or  butter.  Sometimes  the  whole  body  is 
painted  white  or  red,  and  lines  or  figures  are  drawn  across  the  face. 

Like  most  Nilotic  negroes  the  Shilluk  remove  the  lower  incisors;  this  is  done 
in  early  childhood;  its  omission  would,  in  the  belief  of  the  natives,  cause  sick- 
ness; for  instance,  a case  occurred  where  the  teeth  were  taken  out  to  cure  sore 
eyes;  a woman  who  had  just  had  them  removed  from  her  child,  said  that  un- 
less they  were  taken  out,  her  child  would  undoubtedly  be  deformed  in  some 
way,  when  it  grew  to  maturity.  Another  explanation  for  extracting  the  theeth 


OUTWARD 
APPEARANCE 
OF  THE  PEOPLE 


PAINTING 
THE  BODY 


EXTRACTION 
OF  INCISORS 


1 five  feet  ten  inches. 


TRIBAL  MARKS 


SHAVING 


[AIR-DRESSINGS 


XXIV  Introduction 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH 

is,  that  this  will  keep  them  from  using  abusive  language.  — Some  natives  say, 
members  of  the  royal  family  do  not  remove  the  incisors ; but  of  this  I am  not 
sure. 

The  tribal  marks  of  the  Shilluks.  women  as  well  as  men,  are  from  three 
to  five  rows  of  dots  across  the  forehead.  The  regular  instrument  for  tattoeing 
these  dots  into  the  skin  is  a crude  iron  similar  in  shape  to  our  scalpel.  But  not 
infrequently  individuals  are  met  with  who  have  not  these  marks.  Sometimes 
women  have  from  one  to  three  rows  of  small  scars  across  their  foreheads.  These 
are  in  most  or  all  cases  simply  caused  by  wearing  bands  of  buttons  drawn 
tightly  across  the  forehead.  Tattoeings  on  other  parts  of  the  body  are  seldom. 

The  women  wear  either  no  or  only  short  hair  on  the  head;  they  shave  their 
heads  with  a razor  consisting  of  a straight  piece  of  thin  iron,  whose  edge  is 
sharpened,  or  with  a short  piece  of  iron  with  one  side  beaten  out  to  a thin  edge. 
But  lacking  a razor  they  use  almost  any  metal  instrument  they  can  get  hold 
of  for  this  purpose.  Both  sexes  scrupulously  remove  any  hair  on  the  body  by 
pulling  it  out  with  a kind  of  pincers;  the  men  even  pull  out  their  beard  and 
eyelashes.  — They  do  not  circumcise. 

The  men,  chiefly  youths,  indulge  in  elaborate  hair-dresses  of  varied  forms. 
Such  hair-dressing  takes  several  hours  to  arrange,  and  has  to  last  for  weeks, 
the  natural  occassion  for  renewing  it  being  a village-dance,  where  everyone 
wants  to  appear  at  his  best;  in  dressing  it,  the  hair  is  first  loosened  with  a stick, 
which  serves  at  the  same  time  for  scratching  the  head.  Then  it  is  twisted  and 
brought  into  the  right  form  by  means  of  a mixture  of  gum,  mud,  and  sometimes 
cow-dung;  from  time  to  time  oil  or  butter  is  poured  on  it.  In  order  not  to  spoil 
the  hair-dressings  while  sleeping,  the  neck  is  supported  by  neck- supports. 
Sometimes  the  hair  is  bleached  either  yellowish-red  or  grey.  Bleached  hair  is 
generally  not  twisted  or  dressed,  but  is  left  standing  out  in  all  directions  ’’like 
the  feathers  of  a fighting  cock.“  Bleaching  is  done  by  smearing  a thick  plaster 
of  ashes,  chalk  and  cow-dung  on  the  hair  and  leaving  it  there  for  about  two 
or  three  weeks.  Another  mode  of  bleaching  is  to  rub  the  plaster  well  into  the  hair, 
then  gathering  it  up  from  the  back,  and  bringing  it  forward,  forming  it  into  the 
shape  of  a horn.  While  in  this  state,  they  must  be  very  careful  not  to  break  it, 
lest  the  hair  is  broken  off.  The  same  result  is  obtained  by  washing  the  hair 
continually  with  cow-urine.  These  processes  take  the  kink  as  well  as  the  colour 
out  of  the  hair.  This  bleached  bristle-like  hair  together  with  their  tall,  thin 
body  covered  with  ashes  or  brick-dust,  and  the  want  of  eyelashes  sometimes 
gives  the  people,  in  the  eyes  of  one  who  has  never  seen  them  before,  a rather 
frightful  appearance.  Boys  wear  their  hair  in  little  knobs,  formed  with  red  earth 
and  fat.  Cowrie-shells,  in  strings  or  single,  are  often  twisted  into  the  hair,  and 


1.  The  (joldencrested  Crane,  the  most  2.  Shilluk  Dug-out  3.  Typical  Shilluk  pose.  In  the  back- 

beautiful  Bird  in  the  Sudan  ground  a killed  crocodile 

4.  Young  Warriors  with  Clubs  and  Spears  5.  The  Marabou-stork 


Country  and  People  XXV 

||||||||||||Mlllllllllllllllinilllllllll!llllllllllllllllilllllllllllltlTilllillllllllllllllllllllllllll!llllllllllllllllllllllll!llllllllllllillllllllllllllllllllllllltllllllllllllillllllllllililllllllllllllllllllllllIlllllllllllilllM!llll 

youg  men  are  very  fond  of  adorning  their  liair  with  ostrich  or  other  line 
feathers. 

The  men  and  generally  also  unmarried  girls  go  naked.  In  recent  times  many 
men  wear  a cotton  cloth,  which  is  knotted  on  the  left  shoulder,  and  slung  round 
the  right  hip;  chiefly  people  living  near  the  mission  have  partly  adopted  this 
clothing;  the  desire  to  possess  such  a cotton-cloth  is  a stimulus  for  many 
a Shilluk  to  work  for  a few  days  or  weeks  in  the  mission-compound;  the  number 
of  those  who  do  so  is  apparently  increasing.  Animal-skins  are  generally  not 
worn  by  men  as  an  every-day  dress.  Women,  and  sometimes  girls  are  dressed 
in  cow,  calf,  or  antelope  skins,  which  are  either  wrapped  round  the  body,  or 
hung  over  the  shoulder. 

[The  full  dress  of  a woman  is  described  by  Mrs.  Giffen  in  ’’The  Egyptian 
Sudan “ as  follows:  First  of  all  there  is  a small  apron.  This  is  a piece  of 
coarse  cloth  — originally  white  — about  two  feet  long  and  eighteen  inches 
wide.  It  is  made  of  two  thicknesses,  and  it  is  tied  by  strings  fastened  to 
two  corners  around  the  waist,  but  just  below  the  abdomen,  and  falls 
down  to  the  knees. 

Then  there  are  two  skins,  of  sheep,  goat,  calf,  gazelle  or  whatever  it  may 
be,  tanned  with  the  hair  on,  and  worn  with  the  hair  side  out.  One  of 
these  is  tied  around  the  waist,  using  one  foreleg  and  one  hindleg  of  the 
skin  for  strings  to  tie  with.  The  tail  and  the  other  two  legs  — or  the  skin 
of  them  — dangle  and  flap  around  the  legs  as  ornaments.  Indeed  these 
are  sometimes  ornamented  with  beads,  brass  or  iron  rings.  This  skin  is 
tied  in  front  so  as  to  show  the  white  apron  underneath. 

The  other  skin  is  worn  on  the  upper  part  of  the  body.  The  fore  and 
hind  legs  on  one  side  are  fastened  together  at  their  very  tips ; this  is  then 
slipped  over  the  head,  the  legs  of  the  skin  thus  tied  together  resting  on 
the  right  shoulder,  and  the  other  side  passing  under  the  left  arm.  This 
is  the  full  dress  of  a woman.  Of  course  in  addition  to  this  they  may 
wear  as  many  heads  and  other  ornaments  as  they  can  afford;  strings  of 
beads  around  the  waist,  neck,  and  arms,  and  armlets,  of  brass;  some- 
times as  many  as  ten  or  twelve  brass  or  iron  rings,  weighing  several 
pounds,  and  extending  from  the  hand  half  way  to  the  elbow.  These  are 
not  loose,  hut  drawn  tight  to  the  flesh,  and  each  made  fast  by  the  black- 
smith. Similar  rings  of  iron  are  often  worn  by  the  elder  women  on  the 
ankle.  These  are  very  heavy  and  produce  great  knots  in  the  flesh. 

The  little  girls  wear  the  apron  only,  and  when  a little  older,  put  on  the 
shoulder  skin,  and  when  full  grown  wear  the  skin  about  the  waist.] 
When  meeting  for  a dance  both  sexes  are  richly  dressed.  While  present  at 


CLOTHING 

AND 

ORNAMENTS 


xxvi  Introduction 

llll>l>llllllllllllllllllillllllilllllillllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllillllll!llllllltllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll|||||||||||||||||||||||||||||||||||||||||||||||||||[ 

a great  dance.  I have  noted  the  ornaments  and  clothings  worn  by  the  young 
men  and  girls  on  the  occasion.  They  are  a)  for  the  men:  above  the  ankles  a 
strip  of  sheep  or  goat  skin  with  the  hair  on  it  outside;  the  same  just  below  the 
knee;  above  it  are  the  knee-bells,  a number  of  metal  bells  each  consisting  in 
a hollow,  oblong  piece  of  iron,  in  which  a small  iron  ball  moves,  thus  producing 
a rattling  noise;  about  the  loins  there  is  a skin  of  leopard,  gepard,  wild  cat,  or 
jackal,  suspended  on  a eight  to  twelve-fold  girdle  of  ostrich  egg  shells;  the 
girdle  may  also  consist  of  European  beads;  on  the  wrist  a bracelet  of  brass  or 
iron,  above  the  elbow  an  ivory  ring,  above  it  a six-  to  eight-fold  ring  of  ambach; 
about  the  neck  they  wear  one  or  more  necklaces  of  beads;  on  the  head  orna- 
ments of  horse-tail  or  other  long  hair,  and  ostrich  feathers ; round  the  forehead 
strips  of  red  or  white  bristles  are  fastened;  each  man  holds  two  lances,  two  clubs, 
one  club-shield,  the  lances  generally  being  adorned  with  ostrich-plumes ; some- 
times the  skin-cloth  round  the  waist  is  adorned  with  bells  or  iron  chains.  Face, 
arms,  and  the  upper  part  of  the  body  are  smeared  with  red  earth,  over  wich 
melted  butter  is  poured  and  stripes  of  ashes  are  drawn.  Several,  if  not  all,  of 
the  dancers  carry  a dancing-stick,  a long  stick,  bent  at  its  upper  end  like  the 
handle  of  a walking  stick,  and  covered  with  brass  or  some  other  metal,  b)  The 
girls  present  the  following  appearance : above  the  ankles  a bundle  of  heavy 
iron  rings,  on  the  loins  a large  antelope-  or  more  frequently  calf-skin  sus- 
pended by  a bundle  of  ostrich  egg  shell  chains;  round  the  neck  and  hanging 
down  on  the  breasts  a large  bundle  of  blue  or  green  beads;  on  the  wrists 
bracelets  of  beads;  round  the  forehead  a string  of  beads;  the  hair  is  sometimes 
dressed  on  the  occasion;  in  the  hair  an  ostrich  or  some  other  good  feather  is 
stuck,  in  one  or  two  cases  I saw  even  flowers  instead  of  a feather;  the  girls  are 
not  painted,  only  anointed  with  oil. 

The  most  characteristic  adornments  of  the  men  are  thick,  heavy  bracelets 
and  armlets  of  iron,  brass,  ivory,  twisted  ambach,  tree-bark,  and  cowrie  shells. 
A wreath  consisting  of  a strip  of  skin  with  the  hair  on  the  outside  is  laid  round 
the  head.  Rings  of  metal,  ambach,  cowrie  or  bark  are  worn  above  the  ankle. 
Women  and  girls  also  wear  armlets,  but  not  ivory  ones.  The  legs  below  the 
knee  are  loaded  with  heavy  metal  rings.  Men  as  well  as  women,  but  chiefly 
the  latter,  pierce  their  ears  at  the  top,  and  wear  rings  of  brass  or  iron  in  them  • 
sometimes  merely  a piece  of  metal  or  a stick  is  fastened  in  them.  Both  sexes 
wear  strings  of  ostrich  egg  shells  about  the  loins;  besides  these  chains  of  cowries, 
of  river  shells,  of  leather,  and  of  varied  beads  are  frequent.  Many  grown-up 
men  and  youths  wear  a necklace  of  a peculiar  kind  of  small,  well-shaped,  and 
marble-like  stones,  which  have  about  the  size  of  a pigeon-egg;  they  are  very 
much  valued,  and  the  natives  always  ask  an  ox  in  exchange  for  them.  These 


Country  and  People  xxvn 

iiiiiiiiiiiiiiiiiiiiifiiiiiiiiliiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

stones  are  collected  by  the  Arabs  of  Kordofan  about  the  numerous  mountains 
there.  The  amount  of  labour  required  to  work  them  into  the  proper  shape 
accounts  for  their  high  value,  as  well  as  their  scarcity  among  the  Shilluks. 

A Shilluk  man  hardly  leaves  his  home  without  carrying  a spear  or  two,  and 
a club.  They  have  two  kinds  of  spears,  one  whose  blade  has  the  form  of  a 
laurel-leaf,  another  with  a cylindric  blade,  ending  in  a sharp  point,  the  surface 
being  either  smooth  or  barbed.  The  shafts  are  of  common  wood  without  any 
ornaments.  The  spears  often  have  a tuft  of  short  ostrich  feathers  or  of  wool,  near 
the  butt.  The  cylindrical  (round)  spears  are  used  not  only  as  arms,  but  also 
in  fishing.  Besides  the  spears,  they  have  two  species  of  clubs,  at  least  one  of 
which  a man  always  carries  with  him.  One  is  simply  a thick  stick  about  one 
meter  long,  and  heavy  at  one  end.  The  other  is  about  two  feet  and  a half  long, 
made  in  one  solid  piece  of  hard,  heavy  wood,  with  a big  round  knob  at 
one  end. 

The  Shilluks  are  a haughty,  proud  people.  They  are  much  inclined  to  consider 
themselves  and  everything  belonging  to  them  as  superior  to  the  strangers, 
including  the  white  men.  ’’The  things  of  the  Shilluks  are  good,  and  the  things 
of  the  strangers  are  bad“,  is  a common  saying  among  them.  They  do  not  in 
any  way  want  the  foreigners  and  their  mode  of  life.  This  strong  disinclination 
is  not  only  due  to  their  innate  character,  but  also  to  the  evil  experiences  they 
have  had  with  Arabs,  Turks,  Abyssinians,  the  Dervishes  etc. 

The  well-founded  feeling  of  suspicion  and  even  of  contempt  for  white  people 
will  grow  less  intensive  or  may  disappear  altogether  in  consequence  of  the 
peaceful  intercourse  they  now  have  with  the  representatives  of  the  white  race. 
In  conversing  with  a white  man  they  at  the  best  treat  him  as  their  equal,  but 
hardly  ever  as  their  superior.  It  requires  therefore  considerable  tact  to  deal 
with  them.  Once  having  gained  confidence  they  are  frank,  open-minded,  and 
always  ready  for  a joke.,  but  they  are  also  quickly  offended. 

As  warriors  the  Shilluks  are  brave;  they  make  excellent  soldiers  in  colonial 
troops,  and  are  renowned  as  the  best  soldiers  in  the  Sudan;  generally  they  be- 
come really  attached  to  their  leaders,  whether  white  or  black. 

Working  for  the  white  man  is  done  only  in  times  of  dearth,  when  no  food  is 
obtainable  in  other  ways.  But  in  spite  of  this  difficulty  the  mission  has,  during  the 
last  few  years,  had  remarkable  results  in  educating  the  natives  to  regular  voluntary 
work.  — If  one  sees  a Shilluk  standig  for  an  hour  or  longer  almost  without  ever 
moving,  except  now  and  then  scratching  his  head  or  chewing  his  tooth-stick, 
or  if  one  meets  them  lying  in  the  ashes  of  the  village  place  for  hours  together, 
one  might  believe  them  to  be  an  extremely  lazy  people.  But  this  would  be 
only  partly  right.  Indeed  during  the  dry  season  they  have  not  much  work 


ARMS 


CHARACTER 


HOUSEBUILDING 


AGRICULTURE 

CATTLE- 

BREEDING 


xxvill  Introduction 

iiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim 

to  do  except  hunting,  fishing,  building  or  repairing  the  houses,  or  practising 
some  craft:  their  chief  occupation  in  this  time  is  idling  about,  seeing  friends, 
dancing,  etc.  But  in  the  rainy  season  all  people,  including  women  and  children, 
are  engaged  in  farm-work ; during  these  months  they  are  really  hard-working. 

To  give  an  opinion  on  the  mental  abilities  of  the  natives  would  require  a long 
and  intimate  acquaintance  with  them.  From  my  personal  experiences  I can  only 
say  that  I feel  an  admiration  for  the  few  men  who  have  been  working  with  me 
during  my  studies.  They  were  never  tired  in  giving  explanations,  in  procuring 
folklore  and  helping  me  to  acquire  a thorough  knowledge  of  the  language. 
Whenever  their  store  oftaleswas  exhausted,  they  used  to  go  to  theirfamilies  in  the 
evening  to  get  new  informations;  historical  reports  being  provided  by  old  men, 
chiefly  from  those  belonging  to  the  royal  family,  while  for  stories,  riddles,  etc. 
women  were  the  best  source.  Though  we  were  at  work  day  after  day,  which 
meant  for  them  a considerable  and  quite  unaccustomed  mental  exertion,  they 
never  showed  any  unwillingness,  but  were  really  interested  in  the  work.  I con- 
sider them  an  intelligent,  quick-witted  people.  This  is  confirmed  by  their  folk- 
lore. They  have  a decided  sense  and  predilection  for  historical  traditions,  being 
the  only  black  people  of  the  Eastern  Sudan  who  are  able  to  trace  back  their 
own  history  for  centuries.  The  fact  that  they  have  had,  up  to  the  European 
occupation  of  the  country,  a kingdom  with  a well-ordered  provincial  government, 
shows  no  doubt  certain  political  capabilities. 


ii.  OCCUPATIONS. 

Vide  page  96  and  97. 

The  homestead  is  surrounded  by  a fence  of  dura-stalks.  The  villages  are 
built  in  a circle,  the  open  space  in  the  centre  containing  sometimes  a meeting- 
house for  the  men,  and  a small,  narrow  hut  which  is  dedicated  to  Nyikang  or 
some  other  ancient  king. 

Vide  page  99. 

The  favourite  occupation  of  the  Shilluks  is  cattle-breeding;  cattle  mean 
wealth  and  a social  position,  while  the  cultivation  of  the  ground  is  merely  the 
means  of  procuring  daily  food.  Besides  cattle  goats  and  sheep  are  kept.  The 
number  of  cattle  has  in  earlier  times  undoubtedly  been  much  larger  than  it  is 
to-day,  the  desire  of  robbing  cattle  being  one  of  the  chief  reasons  for  the  raids 
of  Arabs,  Turks,  and  other  enemies.  The  cattle  census  of  1903  showed  12  173 
head  of  cattle  and  63473  sheep  and  goats,  which  is  very  little  compared  with 
that  of  the  Dinkas.  But  the  number  of  cattle  is  increasing  now. 

The  cattle  are  of  the  zebu  race,  with  a hump  behind  the  neck;  they  are  tall. 


O ccup  ations  xxix 

UI!llllllllllllllllflllllllllllllllllllllllllllll!llllillllll!IIIIIIIIIIIIIIillllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllll(l!llllllllllllltllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllilll||||||||||||| 

with  rather  long  legs,  a slender  body,  and  large  horns.  The  horns,  while  young, 
are  dressed  into  most  manifold  strange  forms,  this  being  the  business  of  a par- 
ticular craftsman,  the  ’’dresser  of  horns“.  Sometimes  in  a large  herd  one  sees 
hardly  any  cattle  with  the  horns  in  their  natural  shape.  An  illustration  of  how 
cattle  are  cherished  and  almost  regarded  as  personal  beings  is  the  fact  that  they 
have  ab  out40  different  names  for  cattle,  according  to  their  colour,  the  configuration 
or  size  of  the  horns,  etc.  Vide  page  107.  — Domestic  animals  are  not  butcher- 
ed, except  when  sick  or  exceedingly  old.  Oxen  and  goats  are  killed  on  festal 
occasions,  such  as  funeral  or  marriage  meals,  or  as  sacrifices  to  Nyikang  and  Jwok. 
Neither  do  they  sell  cattle ; for  a stranger  it  is  practically  impossible  to  purchase 
a cow  or  an  ox.  The  price  of  a cow  is  about  £ 5 ; an  ox  is  half  the  value  of  a 
cow  which  has  calved ; a young  heifer  has  double  the  value  of  a cow.  — Slaying 
a cow  is  done  by  stabbing  it  with  a spear  in  the  nape,  so  that  the  aorta  is 
pierced.  The  blood  is  collected  and  cooked  as  food. 

The  cows  are  milked  morning  and  evening,  usually  by  boys,  sometimes  also 
by  old  men,  but  not  by  women,  the  latter  having  nothing  to  do  with  cattle.  The 
quantity  of  milk  obtained  is  but  poor.  A gourd  is  the  usual  milk  vessel.  These  are 
washed  with  cow-urine,  which  gives  the  milk  an  unpleasant  flavour.  They  also 
wash  their  hands  in  cow-urine ; but  they  do  not  mix  the  milk  with  it,  as  is  the 
custom  with  Dinkas  and  Nuers. 

Each  village  possesses  a common  cow-shed,  but  into  it  the  herd  is  put  at 
night  during  the  rainy  season  only,  when  the  mosquitoes  are  very  bad.  The 
rest  of  the  year  they  are  kraaled  in  the  open  yard,  where  they  are  tied  with 
ropes  to  short  pegs  driven  into  the  ground.  This  cattle-court  is  a semi-circular 
enclosure ; at  the  entrance  to  it  there  is  a small  circular  place  built  of  corn 
stalks  and  covered  with  ashes,  in  which  the  young  men  who  watch  the  herd 
sleep.  A fire  of  dried  cow  dung  is  kept  smouldering  all  night  in  this  place.  Sick 
cattle  are  nursed  in  the  cow-shed  during  the  daytime,  to  keep  them  out  of  the 
sun  and  away  from  food,  but  not  in  the  night,  unless  it  is  the  season  when  all 
the  cattle  are  housed.  Many  cattle  die  every  year,  from  intestinal  worms  and 
other  diseases.  A considerable  number  of  cows  are  barren. 

The  cattle  are  herded  by  young  men  and  boys.  As  soon  as  the  dew  has  dried  off 
the  grass,  the  herd  is  driven  into  the  pasture.  During  the  dry  season,  when 
grass  is  getting  rare,  the  herds  migrate  into  the  lower  and  swampy  parts  of 
the  country,  where  the  grass  is  still  flourishing;  the  Shilluks  along  the  White 
Nile  cross  over  to  the  east  bank;  likewise  the  cattle  of  the  Sobat  Shilluks 
descend  to  the  lagoons  south  of  the  Sobat.  So  in  both  cases  they  have  to  cross 
the  rivers,  which  is,  on  account  of  the  many  crocodiles  living  in  them,  not 
undangerous,  and  is  therefore  done  with  much  care  and  accompanied  by 


xxx  Iiitroduction 

UHNNHIIIIIIIIHimUlINNHimilHIIIIIIIIIIIimiilllllllllllllllllllllllllllllllllllllllllllllllllllllllM 

weighty  ceremonies,  in  order  to  keep  the  crocodiles  away;  this  forms  an  im- 
portant part  of  the  duties  of  the  witch-doctor;  vide  page  172.  All  the  youths  and 
boys  over  ten  years  accompany  the  herds,  leaving  their  homes  for  several  weeks 
or  even  months,  and  enjoying  the  free  life  in  temporary  huts.  When  after  the 
first  rains  the  new  grass  springs  up,  they  return  home.  The  struggle  for  the 
best  pasture  grounds  very  often  becomes  the  cause  of  bitter  quarrels,  and  has 
in  the  past  not  unfrequently  led  to  tribal  wars. 

GOATS  The  Shilluk  goats  have  rather  high  legs,  they  almost  unvariably  look  thin 
and  not  well  fed;  their  colour  is  mostly  grey,  but  black  ones  too  are  not  un- 
SHEEP  frequent.  The  sheep  have  no  wool,  but  hair.  They  have  a kind  of  mane  on 
shoulder,  neck  and  breast,  the  rest  of  the  body  being  covered  with  short  hair. 

FOWLS  Most  sheep  are  white,  brown-white,  or  black-white.  — A race  of  small  fowls 
is  kept,  but  the  natives  do  not  make  much  of  them;  many  chickens  are  stolen 
DOGS  by  snakes  and  other  small  animals.  — Dogs  are  very  numerous,  they  are  a 
kind  of  greyhound,  of  red  or  yellow  colour,  and  have  a black,  long  snout.  They 
are  exceedingly  quick  in  running  and  most  clever  in  jumping.  They  overtake 
gazelles  with  easiness,  and  are  much  used  in  hunting. 

HUNTING  Hunting  is  practised  by  all  men  occasionally,  but  is,  as  a rule,  not  very 
successful.  They  use  spears,  clubs,  and  traps  in  killing  or  catching  animals. 
Sometimes,  chiefly  in  procuring  animals  whose  skins  form  part  of  the  revenue 
of  the  king,  all  the  people  of  a village  assemble  for  a hunting  match,  vide  page  125; 
a large  circle  is  formed,  and  the  animals  inside  it,  when  wishing  to  escape,  are 
killed.  When  an  animal  is  wounded,  but  runs  away,  they  will  persecute  it  for 
days,  till  it  breaks  down.  The  skin  of  a killed  leopard  belongs  to  the  king, 
and  could,  at  least  formerly,  be  worn  by  privates  only  by  special  permission 
of  the  king.  A lion’s  skin  is  considered  as  evil,  and  is  not  worn. 

Hippopotamus  hunting  is  done  by  combined  parties  in  canoes,  harpooning 
the  animal  and  dispatching  him  with  spears,  when  he  comes  to  the  surface 
to  breathe. 

FISHING  Their  way  of  fishing  is  that  with  the  round  barbed  spear,  and  with  traps, 
which  are  made  of  corn  stalks  and  reed.  Fish-spearing  is  done  in  muddy  water, 
where  they  cannot  see  anything  below  the  surface,  and  therefore  cannot  aim. 
But  nevertheless  by  this  rude  mode  they  sometimes  have  good  results,  the  fish 
in  the  White  Nile  and  Sobat  being  numerous  and  large.  Sometimes  they  carry 
on  fishing  during  the  night  time  by  holding  burning  grass-torches  over  the 
water,  and  thus  enticing  the  fish,  which  are  then  speared.  In  recent  time  nets 
and  fishhooks  are  bought  from  the  white  people,  and  are  employed  in  fishing. 

HANDICRAFTS  The  Shilluks  practise  a great  number  of  crafts,  which  are  carried  on  in  families 
for  generations,  the  father  and  mother  imparting  their  skill  to  their  children. 


O ccup  ations  xxxi 

||||||||||!llllllllllfllllllllllflll!ll!lllllllllllllllllllllllll!lllllllllllllllllllllllllllllilllllllllllllllilllllllllllllllllllllllllllllllllllllllillllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllilllllll!lllllllllllllllllllll 

A list  of  craftsmen  and  their  trade  vide  page  105.  A few  words  may  be  added  here 

on  some  particular  crafts.  They  have  skilful  blacksmiths;  these  make  spears,  BLACKSMITHS 

hoes,  axes,  harpoons,  picks,  arm-rings  of  brass  and  of  iron,  hells,  chains.  Their 

handicraft,  which  is  carried  on  chiefly  during  the  dry  season,  is  a travelling 

one;  they  take  their  tools  and  go  about  from  one  place  to  another.  While 

among  the  Dinkas  the  blacksmiths  are  considered  a low,  despised  class  of 

people,  who  live  separate  from  the  villages  in  the  bush,  with  the  Shilluks  they 

are  respected  persons,  and  accordingly  their  pay  is  good.  The  employer  has 

to  support  the  blacksmith  working  for  him,  and  pays  him  a sheep  beside.  Iron 

is  not  found  in  the  Shilluk  country.  Previous  to  the  opening  up  of  the  country  to 

the  traders  the  iron  secured  by  the  Shilluks  came  from  the  Dinkas  and  Nuers, 

who  seemed  to  buy  it  from  the  natives  of  the  Upper  Nile  regions  (Jurs,  Bongos), 

where  iron  is  smelted;  some  may  also  have  come  from  Darfur  through  Kordo- 

fan.  In  recent  years,  however,  nearly  all  of  it  is  procured  from  the  north,  and 

is  of  European  origin.  A remarkable  proof  of  the  growing  willingness  on  the 

side  of  the  natives  to  work  for  wages  is  the  fact  that  during  the  last  two  years  the 

American  missionaries  have  introduced  and  sold  to  the  natives  some  thirteen 

tons  of  raw  iron,  together  with  a great  number  of  good  iron  tools,  as  axes,  etc. 

Not  only  the  raw  material,  but  even  the  finished  articles  of  native  manufacture 
are  gradually  being  replaced  by  European  imports.  Their  good  spears  are  still 
made  by  their  own  blacksmiths,  but  many  cheap  spears  are  bought  from  the 
traders;  so  are  their  crude  axes,  mattocks  and  hoes.  Iron  bracelets  and  other 
ornaments  are  made  by  their  blacksmiths  from  iron  rods.  If  the  rod  is  too 
large,  it  is  heated  and  beaten  out.  Whatever  the  Shilluk  blacksmith  makes,  is 
superior  to  the  imported  article  that  he  gets  from  the  Arab  or  Greek  trader. 

It  may  be  mentioned  that  the  word  bddo,  which  means  originally  and  properly 
’’blacksmith",  has  also  the  wider  sense  of  ’’craftsman",  and  has  become  a 
designation  for  all  other  crafts  they  practise. 

An  important  craft  is  that  of  the  thatch-maker.  The  roofs  of  the  Shilluk  OTHER  CRAFTS 
houses  are  of  a peculiarly  neat  description.  While  the  Dinkas  generally  leave 
the  roof  with  the  appearance  of  being  unfinished,  the  grass  not  being  smoothed 
down  and  cut  at  the  ends,  the  Shilluk  thatcher  makes  his  thatch  with  a 
neatness  which  really  excites  admiration.  The  framework  of  the  roof  is  always 
made  on  the  ground  and  placed  on  the  circular  wall  like  a great  conical  cap. 

Plaiting  is  pratised  by  both  sexes.  Men  make  the  large,  coarse  mats  for 
enclosing  yards,  and  also  the  large  grain  baskets.  Women  plait  small  fancy 
mats  for  covering  food,  and  also  very  nice  small  coloured  baskets,  sieves,  etc. 

Most  of  the  men  make  their  own  ostrich  shell  girdles.  The  shells  are  first 
broken  into  irregular  pieces,  which  are  pierced  in  the  center  with  an  awl- 


BOATS 


MUSICAL 

INSTRUMENTS 


POTTERY 


xxxil  Introduction 

llllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH 

shaped  iron  instrument.  The  hole  is  made  by  holding  the  sharpened  point  of 
the  iron  on  the  piece  of  shell  and  rapidly  revolving  it  between  the  palms  of 
the  hand.  The  pierced  pieces  are  then  rounded  by  crushing  the  edges  against 
a stone  with  a cow’s  hoof. 

Skins  for  wearing  apparel,  such  as  the  hides  of  calves,  goats,  gazelles  and 
other  small  animals  are  usually  prepared  by  drying  them  first  and  dressing, 
then  curing  in  ashes.  After  this  they  are  stretched  tight  on  poles  stuck  in  the 
ground,  and  grease  or  oil  is  rubbed  on  them;  then  they  are  rubbed  and  worked 
for  several  hours,  till  they  are  soft,  and  the  oil  well  worked  into  them.  The 
hair  is  left  on ; a skin  with  a large  amount  of  the  hair  gone  would  be  consi- 
dered very  poor.  The  skin  is  worn  with  the  hair  on  the  outside. 

Ropes  are  made  from  plant  fibres,  grass,  and  the  leaves  of  the  dom  palm. 

Canoes  are  hollowed  out  of  trees;  this  is,  considering  the  poor  tools  they  have, 
a very  tiresome  work,  but  the  boats  they  make  are  fairly  well;  they  are  pro- 
pelled by  means  of  long  sticks.  A peculiar  kind  of  boat  or  raft  is  made  of  the 
ambach  tree;  it  is  composed  of  a thick  bundle  of  that  pith-like,  light  cane 
tied  together,  turned  up  at  the  bows,  and  propelled  by  a paddle.  These  boats 
are  so  light  that  they  are  easily  carried  by  one  man. 

Their  musical  instruments  are  small  and  large  drums,  a stringed  instrument 
called  tom  and  a wind  instrument  consisting  in  a cow’s  or  antelope’s  horn ; 
this  is  used  in  wars  and  in  war-dances.  The  drums  are  logs  of  wood  hollowed 
out  and  braced  with  skin;  they  are  beaten  either  with  the  flat  hand  or  with  a 
stick.  The  tom  is  made  by  splitting  in  the  middle  a small  section  of  a log  and 
hollowing  out  the  flat  side  a little.  A piece  of  raw  cow  hide  is  stretched  wet 
over  this,  and  the  flat  side  becomes  the  face  of  the  instrument.  A round  stick 
some  1 8 inches  long  is  fastened  at  each  end.  The  ends  of  these  two  upright 
pieces  pass  through  a cross-stick,  which  is  large  enough  in  diameter  to  allow 
them  to  pass  this  and  still  be  quite  strong.  The  holes  are  made  in  it  by  burning. 
The  strings  are  made  of  tendons  of  animals  or  of  the  root  bark  of  a certain 
plant.  These  are  attached  to  the  head,  drawn  across  the  face  over  a small 
wooden  bridge,  and  wound  about  the  cross-stick.  They  are  then  tightened,  and 
the  instrument  is  tuned  by  wettening  these  strings  and  tightening  or  loosening 
them  about  the  crosspiece.  They  are  tied  to  this  stick,  and  by  winding  over 
themselves,  keep  from  slipping. 

Pottery  is  the  handicraft  of  women.  They  make  pots  of  different  kind  and 
size,  for  carrying  water,  cooking,,  brewing  beer;  they  also  make  pitchers,  cups 
for  drinking  beer,  heads  for  smoking  pipes,  etc.  Gourds  and  calabashes  are 
also  much  used  household  tools.  The  pipe-heads  are  made  of  clay;  they  are 
large  and  rather  clumsy,  and  are  generally  ornamented  with  some  simple  designs, 


A Typical  Shilluk,  showing  head  dress 


O c clip  ations  xxxm 

iiiiiiiiifiiiiiiiiiiTiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiniiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiitiiiiiiiiiiiiiiiiiiiiiii 
mostly  consisting  of  ring-shaped  lines  with  dots  in  them.  The  pipe-stem  is  a 
long,  thick,  hollow  reed  of  about  1 1/2 — 2 cm  in  diameter.  The  juncture  be- 
tween the  stick  and  the  head  is  tightly  closed  with  a leather  cover.  On  the 
upper  end  of  the  stick  a small,  oblong  gourd  with  a pointed  head  is  fastened; 
here  again  the  juncture  is  made  tight  by  a leather  cover  wrapped  about  it.  Along 
the  stick  four  or  five  strings  are  fastened,  by  which  the  pipe  is  carried;  a long, 
pointed  stick  for  cleaning  the  pipe  is  tied  to  the  stem  with  a string.  They  are 
exceedingly  fond  of  smoking,  both  men  and  women.  The  smoking  materials  is  a 
little  tobacco  and  much  charcoal.  The  pipe  being  rather  heavy,  they  usually  sit 
down,  bowing  their  head  deep  over  the  pipe  while  smoking.  When  sitting  in  a 
circle  they  take  only  one  or  two  draughts,  and  after  that  hand  the  pipe  over 
to  their  neighbour.  — Tobacco  is  not  only  smoked,  but  also  chewed  passionate- 
ly; this  habit  is  more  common  among  women  and  girls  than  among  men. 

In  cases  of  sickness  the  doctor  is  called.  His  chief  means  of  curing  consists 
in  charms,  but  they  also  know  some  reasonable  medicines,  among  which  cutt- 
ing stands  in  the  first  place;  but  although  they  inflict  much  pain,  they  often  heal 
a sickness.  — Sick  people  are  nursed  by  their  relatives  with  care;  temporary 
residences  are  fixed  for  them  by  screening  off  a place  in  the  yard. 

Building  houses,  making  fences,  dressing  skins,  working  neck  supports,  carv- 
ing and  polishing  clubs  and  spear  sticks,  making  ambach  boats  and  other 
common  work  is  understood  by  every  Shilluk.  The  neck  supports  are  ’’invented 
by  Nyikang."  They  are  carved  of  wood,  and  are  made  to  resemble  the  forms 
of  animals,  viz.  of  hippopotamus,  giraffe,  tiang,  camel,  ostrich  and  another  bird, 
which  seems  to  be  an  ibis.  The  Shilluks  have  no  chairs  or  stools;  old  men 
sometimes  sit  on  a piece  of  ambach  wood,  young  people  squat  or  lie  on  the 
ground. 

The  craftsmen  do  not  practise  their  trade  with  the  exclusion  of  all  other  kind 
of  work;  each  one  of  them  cultivates  his  farm  and  tends  his  cattle,  and  only 
during  the  time  there  is  no  farm-work,  he  works  at  his  craft. 

There  are  villages  which  are  renowned  in  practising  certain  crafts;  some  in 
fishing  or  hunting,  some  in  cattle-breeding  or  cultivating  dura,  some  in  making 
pots  or  baskets,  etc.  As  these  goods  are  exchanged  between  the  villages,  a little 
trade  is  going  on;  but  in  this  trade  among  the  natives  no  money  is  used,  and 
it  is  practised  only  occasionally;  they  have  no  markets.  The  very  little  develop- 
ment of  trade  is  illustrated  by  the  expression  used  for  it:  neawo , which  means 
”to  sell“  as  well  as  ”to  buy“  ; all  trade  being  done  by  barter,  selling  and  buying 
are  identical  actions;  the  native  cannot  ”buy“  anything  without  at  the  same  time 
’’selling"  another  thing;  he  exchanges  one  thing  for  another.  In  trading  with 
the  Arab  or  Greek  merchant  they  have,  however,  learnt  the  use  of  money; 

WESTERMANN,  The  Shilluk  People.  Ill 


SMOKING  AND 
CHEWING  OF 
TOBACCO 


NECK  SUPPORTS 


FOOD 


BREWING  OF 
BEER 


XXXIV  Introdtiction 

""Mm mini 

here  articles  of  purchase  and  sale  are  calculated  in  silver  currency. 

The  daily  work  of  the  women  is  cooking,  carrying  water,  cleaning  the  house 
and  yard.  etc.  During  the  time  of  farmwork  they  help  the  men  in  cultivating 
the  fields. 

The  staple  food  is  dura.  It  is  cooked,  baked  into  a bread  (kwen),  roasted, 
brewed  and,  when  green,  eaten  raw.  For  different  kinds  of  food  vide  page  102. 
Their  diet  is  rather  monotonous,  dura  being  its  constant  chief  component.  The 
dura  is  pounded  and  ground.  The  mortar  is  either  a log  of  wood  hollowed  out, 
or  a flat  excavation  in  the  ground,  limed  out  with  clay.  The  mill-stones  — a 
large  and  a small  one,  with  the  latter  the  grinding  is  done  — are  secured  from 
districts  west  of  the  Shilluk  country.  — Fire  is  made  by  twirling  a hard  stick 
on  a soft  piece  of  wood. 

Besides  dura  they  eat  sesame,  duchn,  maize,  beans,  some  onions,  various 
grass  seeds,  the  seeds  of  the  lotus  plant  and  of  some  kinds  of  nymphaeae.  The 
fruit  of  several  trees,  as  deleib,  nabag,  etc.  also  serve  as  food;  they  even  rob 
ant  hills  to  procure  the  winter  store  of  hoarded  seeds.  White  ants,  when  in  the 
winged  state,  are  a delicacy  to  them.  — Milk  is  used  in  the  household  in  many 
ways:  it  is  drunk  fresh,  sour,  or  boiled,  or  dura  meals  are  prepared  with  it. 
They  also  make  butter,  by  shaking  or  rolling  the  milk  in  a gourd.  — As  dome- 
stic animals  are  almost  never  slain,  meat  forms  no  part  of  the  daily  food,  but 
is  rather  an  exceptional  delicacy,  which  is,  however,  sought  for  with  eagerness ; 
of  game  they  hardly  leave  any  piece  uneaten,  skin  and  bowels  not  excepted ; 
they  do  not  even  despise  dead  animals.  The  blood  of  killed  animals  is  kept 
and  cooked,  but  they  do  not  tap  the  blood  from  living  cattle,  as  is  the  custom 
with  the  Bari  and  Masai. — Generally  they  prefer  the  meat  of  castrated  animals. 

Two  chief  meals  are  taken  daily;  one  from  nine  to  ten  in  the  morning,  and 
the  second  at  sunset. 

A large  quantity  of  the  dura  the  people  reap  is  used  in  cooking  merisa  or 
beer.  The  grain  is  put  into  jars  and  water  poured  on  it.  Thus  it  is  left  till  the 
grain  begins  to  sprout.  Then  it  is  spread  in  the  sun  to  dry,  and  then  pounded 
or  ground ; this  wet  meal  is  mixed  with  flour  from  the  fresh  grain  and  put  a 
second  time  into  jars  which  are  filled  with  water.  After  stirring  and  mixing  well, 
a little  dry  meal  is  sprinkled  on  it;  the  jars  are  covered  with  small  mats  and 
allowed  to  remain  a day  or  two,  until  it  begins  to  ferment,  when  a little  more 
water  and  meal  are  added.  When  the  whole  mass  is  well  fermented  it  is  filtered 
through  a grass  funnel,  and  the  following  day  is  ready  for  use.  It  will  keep 
about  a week.  Though  this  drink  is  slightly  intoxicating,  it  does  not  seem  to  do 
great  harm;  it  is  very  nourishing,  and  the  natives  regard  it  rather  as  a food 
than  a beverage. 


JF  a mi  l y L if  e xxxv 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiIiiiiiiiii!iiiiiiiiniiiiiiii!iiiiiiiiiiiiiiiiiii<iiiiiiiiiii<iiHiiiiiiiiiii>iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii!iiii 


hi.  FAMILY  LIFE. 

When  a young  man  wants  to  marry,  he  himself  asks  the  girl  he  has  selected; 
if  she  assents,  she  directs  her  lover  to  her  parents  and  the  old  people  of  the 
village;  if  these  also  do  not  object,  they  ask  him  to  bring  the  dowry,  which 
consists  of  cattle.  From  four  to  six  head  of  oxen  and  one  milch  cow  is  the 
ordinary  price  for  a woman,  besides  a number  of  sheep  and  goats.  But  the 
whole  of  this  dowry  is  in  most  cases  not  paid  to  the  father-in-law  at  once,  be- 
fore the  marriage  takes  place.  One  ox  is  paid  to  the  elders  of  the  village  when 
they  arrange  the  marriage  business,  one  or  more  at  the  celebration  of  the 
marriage,  another  when  the  first  child  is  born.  The  ox  which  is  slaughtered  at 
the  marriage  festival  is  driven  to  the  village  of  the  bride  by  all  the  young  men 
of  the  bridegroom’s  village.  They  decorate  this  ox  by  tying  tassels  of  cows’ 
tails  on  the  top  of  the  horns.  In  case  the  horns  have  not  a good  shape  for  tying 
these  tassels,  they  are  pierced  and  the  tassels  are  fastened  in  the  holes.  A 
young  man  in  buying  an  ox  is  always  particular  about  the  shape  of  the  horns 
for  this  reason.  On  the  marriage  festival  vide  page  109.  — A man  cannot  reach 
a social  position  without  being  married,  and  he  cannot  get  a wife  without 
cattle;  so  every  young  Shilluk’s  highest  ambition  consists  in  procuring  cattle  in 
order  to  buy  a wife.  But,  as  already  mentioned,  they  usually  marry  before  the 
full  dowry  is  paid,  and  in  such  a case  the  debts  of  the  young  husband  may  be- 
come the  source  of  quarrels  between  husband  and  wife,  and  still  more  between 
husband  and  father-in-law.  As  long  as  the  price  is  not  paid,  the  father  has  a 
legal  right  to  take  his  daughter  back  from  her  husband;  but  this,  though  often 
threatened,  is  seldom  done.  Those  who  have  sufficient  means  will  as  a rule  not 
be  satisfied  with  one  wife,  but  marry  a second  and  a third;  only  a very  few 
exceed  this  number. 

A young  man  may  not  marry  a girl  from  his  own  division  or  clan,  (vide  page 
127  ff.)  but  from  any  other  division;  the  girl  may  live  in  the  same  village  or  in 
any  other  village,  but  they  prefer  to  marry  in  a distant  village.  These  marriage 
laws  are  a well  established  tribal  custom,  and  people  fear  to  break  them,  lest 
death  follow  marriage. 

The  position  of  the  woman  is  no  doubt  a higher  one  than  with  most  Moham- 
medan peoples  of  the  Sudan.  She  is  generally  well  treated  and  is  shown  remark- 
able respect.  The  women  sometimes  take  part  in  public  assemblies  with  the  men, 
discuss  the  affairs  that  interest  them  and  partake  in  dances  and  religious  cere- 
monies. Even  in  their  war-dances  the  women  play  an  active  role , vide  page 
XXXIX.  — If  refractory  or  lazy,  the  man  may  give  his  wife  a thrasing  with  a rope. 

Ill* 


MARRIAGE 


POSITION  OF 
WOMEN 


REARING  AND 
EDUCATION 
OF  CHILDREN 


SLAVES 


BURIAL 


xxxvi  Intro  duction 

lllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllillllllllllllillllllllllllfllllillllllllllllllllllllllllllllllllillllllllllllllllllillllllllllilllllllllllllllllllllllllllllillllllllllllllllllllllllllK 

On  the  average  number  of  children  in  a family  vide  page  XXIII.  The  birth 
of  twins  is  regarded  as  the  greatest  of  good  fortune. 

Affection  of  parents  for  their  children  is  not  wanting.  The  mother  often  places 
the  infant  in  a long  basket  or  bed  made  of  grass  5 this  she  carries  on  her  head 
or  covers  with  a mat  in  some  secure  place,  while  the  child  sleeps.  Education 
is  limited  to  teaching  the  children  the  work  and  skill  which  the  parents  com- 
mand. 

The  naming  of  the  children  is  done  by  some  member  of  the  family,  in  most 
cases  by  the  parents  or  grandparents.  The  name  generally  has  some  connection 
with  circumstances  attending  the  birth.  The  name  Atou  (”she  died”)  is  often 
given  when  the  birth  occurs  in  close  proximity  to  a death  in  the  family  Nawailo 
is  a very  common  name;  it  indicates  that  the  mother  of  the  child  has  prayed 
for  a child  by  sweeping  a sacred  house  (a  temple  of  Nyikang  or  of  some  other 
ancient  king)  with  a bunch  of  straw.  Men  often  acquire  a second  name  when 
grown  up;  this  one  is  in  most  cases  called  after  the  name  of  a cow  or  an  ox. 

When  the  boys  are  from  thirteen  to  fifteen  years  old,  they  start  the  cultivation 
of  a small  field  of  their  own,  for  the  result  of  which  they  try  to  acquire  cattle. 
— The  boys  and  young  men  of  a village  born  in  the  same  year  form  a com- 
panionship, all  member  of  such  a ”class“  having  a common  name.  The  young 
men  of  a village  do  not  sleep  in  their  parents’  houses,  but  their  common  sleep- 
ing place  is  in  the  cow-shed  of  the  village.  The  act  of  sleeping  in  the  barn  is 
called  ’’sleeping  in  the  ashes u from  the  fact  that  they  during  this  time  sleep  in 
the  ashes  of  the  fire  kept  smouldering  in  the  barn. 

The  Shilluks  have  some  slaves  secured  before  the  present  regime.  Some  of 
these  are  Shilluks,  others  are  from  the  Kordofan  and  also  from  farther  up  the 
Nile.  They  were  secured  in  war  or  purchased  from  the  Arabs.  In  single  cases 
Shilluk  parents  sold  their  children  for  food  in  time  of  famine,  or  gave  them 
away  to  chiefs. 

When  a grown-up  man  dies,  he  is  buried  in  or  just  before  his  hut.  An  ox  is 
killed  as  a funeral  feast,  and  its  horns  are  planted  on  the  grave  so  that  they  are 
visible  from  without.  Women  and  children  are  buried  in  the  bush.  — For  a 
description  of  a burial  vide  pages  ill  and  135. 

Some  time  after  the  death  of  a man  a funeral  ceremony  is  held:  it  takes 
place  when  the  property  of  the  deceased  is  divided  among  his  heirs;  this  may 
be  from  about  one  month  to  one  year  after  the  person  has  died.  The  warriors 
of  the  neighbouring  villages  are  invited.  An  ox  is  killed  on  the  occasion.  The 
ceremony  consists  in  dancing,  making  displays  of  arms,  feasting  on  the  meat  of 
the  slain  ox,  and  drinking  merisa.  The  women  also  partake  in  it.  Whether  any 
religious  actions  are  connected  with  it,  I do  not  know. 


^innillllllllllll!lllllllllllllllllllllllllll!llllllllllllllllllllllllll!lll!llllll|||[|||||||!llillll!llllllin 

1.  2.  Boys  and  Maidens  Dancing;  the  Maidens  in  cow  skins 
3.  View  of  Sobat  River  with  Doleib  Hill  in  the  distance 


Shilluk  war  dance  at  Doleib  Hill 


Fa m ily  Lif c xxxvi I 

iiiiiiJiiiimi mu mi mu 

The  sons  inherit  the  property  of  their  father.  The  wives  of  the  deceased  INHERITANCE 
father  are  divided  among  the  children,  who  may,  and  in  most  cases  do,  marry 
them,  except  their  own  mother.  It  is  said  that  sometimes,  when  a husband  is 
very  old  and  infirm,  his  wives  put  him  to  death,  in  order  to  get  a younger  com- 
panion. On  inheritance  vide  page  113. 

Their  chief  amusement  is  dancing.  The  houses  of  a village  are  built  in  a DANCING  AND 
circle,  leaving  an  open  place  in  their  midst.  Here  the  inhabitants  assemble  in 
the  evening,  stretching  themselves  in  the  warm  ashes  or  on  a skin,  or  squatting 
on  a piece  of  ambach;  several  small  fires  of  cow  dung  are  burning  and  spread 
a smoke  of  strong  smell,  which  is  the  best  protection  from  mosquito-stings. 

The  events  of  the  day  are  discussed  here,  the  tobacco  pipe  and  merisa  pot 
going  from  hand  to  hand.  In  the  middle  of  this  open  place  the  trunk  of  a large 
tree  is  erected,  in  which  the  drums  are  suspended.  With  them  signals  are  given 
in  times  of  danger,  but  more  frequently  they  are  used  to  accompany  the 
dances  of  the  young  people.  These  public  dances  are  among  the  greatest  events 
in  the  lives  of  the  young  Shilluks ; even  old  men  and  women,  though  not  tak- 
ing an  active  part,  are  highly  interested  in  them;  sitting  before  the  huts  in  front 
of  the  dancers  they  constitute  a chorus,  who  accompanies  the  transactions  of 
the  younger  generation  with  loud  acclamations  or  blamings.  The  dances  gene- 
rally take  place  during  the  dry  season;  they  begin  at  about  four  o’clock  in  the 
afternoon,  or,  in  case  there  is  moonshine,  later  in  the  evening,  and  last  from 
three  to  five  hours  or  longer.  As  a rule  one  village  invites  its  neighbours  by  a 
drum  signal  given  in  the  early  morning  of  the  day  fixed  for  a dance.  On  hearing 
this  signal  the  young  people  show  a great  zeal  in  preparing  their  body,  hair- 
dress  and  the  ornaments  worn  on  the  occasion.  They  go  to  the  village  in  groups 
or  single,  men  and  girls  separately.  Usually  the  youths  perform  some  war-dance 
in  full  arms  at  first,  in  which  the  girls  do  not  partake ; they  form  a large  circle 
in  four  or  two  rows,  and  while  the  drum  is  being  beaten,  begin  dancing  and 
singing  war  songs.  The  dance  consists  in  jumping  on  the  toe  and  at  the  same 
time  moving  slowly  forward.  These  rhythmical  movements  are  from  time  to 
time  interrupted  by  a group  of  dancers  violently  rushing  out  of  the  circle, 
howling  and  shouting  aloud,  brandishing  their  spears  with  fierce  looks,  and  per- 
forming mock  fights  or  playing  pantomimes,  in  which  they  exhibit  very  remar- 
kable ability.  Scenes  from  the  hunting,  pastoral  and  agricultural  life  are  represen- 
ted with  such  a dramatic  vivacity  that  they  richly  deserve  the  applause  they  earn. 

On  a given  signal,  spears,  clubs  and  shields  are  laid  aside  and  put  together 
in  one  place,  and  now  the  second  part,  in  which  the  girls  partake,  begins.  The 
latter  have  till  then  been  waiting  in  a separate  place,  where  the  female  lookers- 
on  are  gathered.  Each  girl  selects  her  own  dancer.  First  the  men  form  again  a 


xxxviii  Introduction 

lllllllllllllllllllllllllllllllll[llllllllllllllllllllililllllHlllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllll!lllllllllllllit)l!lllllllllllllllltllllllllllllllllllllllll!ll!lllllllllillllll 

circle.  Then  the  girls  rush  into  this  ring,  each  looking  out  for  the  man  she 
intends  to  favour.  She  draws  up  in  front  of  him,  so  that  they  look  each  other 
in  the  face ; again  two  or  four  rows  are  formed,  and  the  same  dance  begins 
anew,  accompanied  by  drumming  and  singing. 

The  dances  are  in  many  cases  repeated  on  four  successive  afternoons  or 
nights  ; on  the  fourth  day  they  frequently  end  in  quarrels  or  real  fights.  The 
cause  of  this  is  the  young  men  of  one  village  casting  their  eyes  on  the  girls  of 
another  village,  and  thus  arousing  jealousy.  In  such  fights  clubs  are  used,  in 
exceptional  cases  also  spears. 

[Of  a great  war-play  which  was  performed  in  honour  of  the  missionaries, 
Dr.  Giffen  in  ’’The  Egyptian  Sudan“  gives  the  following  description: 
’’The  first  intimation  we  had  of  their  coming,  or  rather  of  their  presence, 
was  a whoop  and  the  sound  of  a horn  that  sent  a chill,  and  kept  it  shoo- 
ting up  and  down  the  spinal  column.  We  rushed  out  on  the  veranda,  and 
saw  at  the  foot  of  our  hill,  and  only  a few  rods  away,  that  the  clans  had 
assembled.  There  were  about  one  hundred  men  and  boys  with  their 
spears  and  war  clubs,  their  bodies  shining  with  oil,  and  their  spears  shining 
from  vigorous  rubbing,  while  their  faces  were  hideous  with  white  and 
red  paint  of  brick-dust  and  ashes.  They  kept  leaping  in  the  air,  yelling 
and  blowing  that  soul-sickening  horn.  Little  by  little  they  came  toward 
us,  stooping  low,  hiding  behind  trees,  gliding  back  and  forth  until  they 
were  in  front  of  the  house.  Then  I stepped  out  and  smiled  at  them,  while 
suddenly  with  a yell  that  was  not  earthly,  they  sprang  in  the  air,  the 
first  line  made  as  if  throwing  the  spear,  and  suddenly  dropped  down 
for  the  following  ranks.  Again  they  all  sprang  up  into  the  air,  yelling, 
dancing,  singing,  and  brandishing  spears,  then  circled  around  the  house 
and  attacked  from  another  quarter. 

These  manoeuvers  were  kept  up  for  some  time,  and  they  grew  more 
excited  and  more  wild  all  the  while.  Then,  at  a command  from  their  chief, 
they  ceased  and  began  to  dance.  Dancing  with  the  Shulla  (Shilluk)  means 
jumping  up  and  down  in  the  same  spot,  accompanied  with  a sort  of 
chanting  sing-song,  throwing  the  arms  over  their  heads  and  flourishing 
spears  and  clubs. 

Again  they  formed  in  line  of  battle,  five  ranks  deep,  with  a front  of 
twenty,  each  man  with  spear  and  shield.  The  horn  sounded  the  advance, 
and  away  they  charged  to  the  Doctor’s  house.  They  seemed  to  get  the 
very  spirit  of  murder  in  their  faces.  They  charged  in  good  order;  the 
front  rank,  striking  at  an  imaginary  foe,  dropped  to  their  knees  to  allow 
the  other  ranks  to  strike  over  their  heads,  and  then  the  horn  sounded  the 


Religion  xxxix 

llllllllllllllll!linillllllllllllllllillilllllllllllllllllll!illllllllllilllllllllllllllllllllllllHlllllllllllllllllllllllllillill!llllllllllllllllllllllllllllllll||||||||||!llll||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| 

retreat.  Around  our  house  they  went  in  a regular  stampede,  and  forming 
in  a line  again  in  front  of  the  house  for  another  charge. 

This  they  repeated  a number  of  times.  Then  a crowd  of  women,  who 
had  followed  their  husbands  and  sweethearts  to  battle,  acted  the  part  of 
foe,  only  to  be  overcome  by  the  brave  warriors  and  driven  back.  This 
part  was  very  amusing.  One  old  body  with  great  bravery  marched  out 
and  charged,  using  her  pipe  as  her  weapon.  The  men  were  a bit  rough 
in  driving  her  back,  and  she  was  evidently  afraid  her  dear  pipe  would 
come  to  grief,  so  she  took  it  inside  our  house  and  when  next  we  saw 
her  she  was  in  the  thick  of  a fray  with  a long  weed  as  her  weapon  of 
offence  and  defence".] 

The  dry  season  is  also  the  time  for  travelling.  Relatives  pay  mutual  visits, 
and  marriageable  young  men  go  to  the  Nuers  and  Dinkas  with  spears,  wire, 
stuffs,  and  dura,  which  they  exchange  for  sheep  and  calves. 

iv.  RELIGION. 

In  the  religion  of  the  Shilluks  three  components  ary  clearly  distinguishable: 

I.  Jwok  ( jwok ) or  God;  2.  Nyikang  ( Nikano ),  the  progenitor  and  national 
hero  of  the  Shilluks;  3.  ajwogo  ( ajwogo ),  the  witch  doctor  or  sorcerer.  These 
three  do  not  exist  separate  from  each  other,  but  have  many  relations  amongst 
one  another.  There  are  still  other  forms  of  religious  service,  but  they  are  not 
so  prominent  as  the  three  mentioned. 

’’Jwok  (jwok)  is  a supreme  being,  residing  above".  Whether  he  is  regarded  JWOK 
as  creator  is  not  sure.  According  to  the  sayings  of  some  natives  he  surely  is, 
but  it  seems  probable  that  this  belief,  if  there  is  such  a one,  is  young,  and  must 
be  traced  back  to  Mohammedan  or  Christian  influences.  — On  certain  occasions 
an  ox  is  killed  as  a sacrifice  to  Jwok,  though  this  is  done  more  frequently  to 
Nyikang;  prayers  are  also  offered  to  Jwok,  but  according  to  my  information, 
they  have  only  one  prayer  to  Jwok  (for  which  vide  page  171),  while  to  Nyikang 
there  are  many.  ’’Praying"  to  Jwok  is  expressed  by  a different  word  from  that 
which  serves  for  designating  a prayer  to  Nyikang;  the  first  is  lamo  ”to  pray"; 
its  original  meaning  is  probably:  to  conjure.  In  praying  to  Nyikang  kwacho  ”to 
ask  for,  to  beg”  is  used.  While  the  prayers  to  Nyikang  are  sung,  and  accom- 
panied by  dances,  that  one  to  Jwok  is  only  spoken,  not  sung,  and  not  accom- 
panied by  dancing.  Jwok  has  no  visible  symbols  or  temples,  nor  are  the  prayers 
to  him  offered  by  a priest  or  sorcerer,  but  by  the  chief  or  village- elder. 

In  the  heart  and  mind  of  the  Shilluk  Jwok  does  not  possess  a deep-rooted 
rank.  In  some  way  they  do  attribute  good  and  evil  to  him,  and  chiefly  the 


NYIKAN  G,  AND 
THE  ORIGION 
OF  THE 
SHILLUKS 


XL  Intr  o duction 

viiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

latter;  when  a person  is  ill,  they  may  say:  ere  jwok  '’Why,  Jwok?“  The  sudden 

and  violent  death  of  a man  is  regarded  as  being  caused  by  Jwok.  But  I do  not 

think  there  is  any  ethical  motive  in  our  sense  underlying  this  belief;  Jwok  has 

simply  killed  the  man  for  having  offended  him,  probably  without  knowing  it. 

The  name  of  Jwok  is  used  in  a favourable  sense  in  the  following  phrases  of 

salutation:  when  a person  arrives,  he  is  saluted:  yi  kal  jwok  ’’you  have  brought 

Jwok“ ; to  one  starting  on  a journey  they  say : yi  mite  jwok“  you  may  hold  fast 

Jwok“.  — Jwok  has  also  the  meaning  of ’’sickness" ; the  reason  for  this  is  the 

conviction  that  Jwok  is  the  causer  of  sickness;  ”he  is  sick“,  they  express  by 

”he  has  Jwok“,  ’’Jwok  is  upon  him“. 

Although  the  Shilluk  does  certainly  not  connect  with  the  word  Jwok  the  same 
notion  as  we  do  with  ”God“,  Jwok  is  doubtless  the  only  word  fit  for  being 
used  in  the  Christian  sense.  It  is  true  the  word  occurs  in  stories  in  rather  a 
disrespectful  sense,  any  being  withmore  than  natural  powers  being  calledaJwok; 
hut  this  is  so  in  analogous  cases  with  many  African  peoples,  and  will  almost 
always  be  so  in  heathen  languages;  it  can  therefore  not  form  a real  obstacle 
for  using  the  word  in  Christian  preaching  and  literature. 

[In  older  literature  the  name  Kelge  appears  as  that  of  the  ’’creator  of  the 

Shilluks."  I have  never  heard  this  namej. 

The  tradition  on  the  origin  of  man  or  rather  of  the  Shilluks  leads  to  the 
second  and  most  important  part  of  the  religious  practice  of  the  people,  viz. 
the  worship  of  Nyikang.  This  tradition  runs  thus : A white  or  rather  greyish  cow, 
dean  aduk,  came  out  of  the  river;  she  brought  forth  a gourd;  when  this  gourd 
split,  a man  and  animals  came  forth  out  of  it  (vide  page  178).  The  name  of  this 
man  was  Kolo;  Kolo  begat  Omaro,  who  begat  Wat  Mol  (’’son  of  Mol“ );  Wat 
Mol  begat  Okwa.  Okwa  used  to  go  to  the  riverside;  here  he  met  repeatedly  two 
maidens  who  had  come  from  out  the  water,  they  were  very  beautiful  and  had 
long  hair,  but  the  lower  part  of  their  bodies  was  like  the  form  of  a crocodile. 
One  day  Okwa  seized  the  girls  and  carried  them  away.  Their  screams  brought 
out  their  father,  who  till  then  had  not  been  seen  by  Okwa.  His  face  and  the  left 
side  of  his  body  were  like  human,  but  his  right  side  was  green  of  colour  and  had 
the  form  of  a crocodile.  When  asked  he  declared  his  name  to  be  Odiljil,  he  pro- 
tested against  his  daughters  being  taken  away  by  force,  but  afterwards  consented. 
Okwa  married  the  girls.  The  names  of  the  two  maidens  were  Nyakayo  and  Ong- 
wat  (Nakayo  and  Onwat).  One  of  Nyakayo ’s  sons  was  Nyikang;  according  to  some 
this  was  the  eldest  child,  while  others  say  he  was  the  youngest.  Nyakayo  had  more 
children  beside  Nyikang;  of  one  son  the  name  is  known,  he  was  Omoi ; the  names 
of  her  daughters  are  (according  to  A.  E.  S.)  Ad  Dui,  Ari  Umker,  and  Bunyung. 
Okwa’s  second  wife  Ongwat  gave  birth  to  one  son,  Ju  or  Bworo.  Okwa  married 


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Religion  XLI 

iiiiitiiitiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiMiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiin 

a third  wife,  whose  eldest  child,  a son,  was  called  Duwat  (Duwat).  The  name 
Dimo  also  occurs  as  that  of  a son  of  Okwa,  hut  I could  not  make  out  who  his 
mother  was.  Nyikang  was  in  form  partly  a man,  and  partly  a crocodile. 

[The  exact  pronunciation  of  Nyikang  is  Niktinb,  hut  the  final  o is  often 
omitted:  Nikdh;  the  form  Ndkah  also  occurs;  in  older  literature  the  name 
is  written  Nyakam,  Nyekom.  Nikdhb  is  a composition  from  na  ”son“ 
and  Kano , which  is  probably  a proper  name;  thus  Nikdho  means:  ”son 
of  Kario.“  The  name  Kano  occurs  also  in  Okano,  which  is  composed  from 
0 and  Kano  and  means  ’’descendant  of  Kano;  Okano  is  another  name 
designating  the  Shilluk  people.  But  about  Kano  the  traditions,  as  far  as 
they  are  kown,  say  nothing.  — Frequently  Nyikang  is  simply  called  rit 
"king*.] 

Nyakayo  (Nakayo),  the  mother  of  Nyikang,  exists  up  to  the  present  time. 
Her  residing  place  is  about  the  junction  of  the  Sobat  and  the  White  Nile.  This 
is  remarkable,  as  according  to  the  tradition  she  did  not  emigrate  with  her  son 
Nyikang,  and  yet  does  not  now  live  in  her  original  place,  but  in  the  Shilluk 
country.  She  sometimes  appears  from  out  the  river,  generally  in  the  form  of  a 
crocodile,  but  at  times  in  other  forms.  No  worship  or  sacrifices  are  offered  to 
her,  but  when  a man  or  animal  is  taken  by  a crocodile,  this  is  attributed  to 
NakayoiWhen  she  does  this,  the  people  must  not  complain ; it  is  rather  an  honour, 
when  she  takes  her  sacrifice  from  a village. 

In  dubious  judicial  cases  Nyakayo  is  resorted  to  as  judge.  The  accused  one 
is  tied  in  a river,  and  a goat  is  bound  and  laid  on  the  river-bank  near  by.  This 
latter  is  done  to  allure  a crocodile.  If  the  accused  one  is  taken  by  the  croco- 
dile (i.  e.  by  Nyakayo),  he  was  guilty.  But  not  infrequently  the  delinquent,  from 
fear  of  being  lacerated  by  the  crocodile,  confesses  his  crime. 

Between  Nyikang  and  one  of  his  brothers,  probably  Duwat,  there  arose  a 
quarrel  after  their  father’s  death;  according  to  some,  about  who  should  follow 
the  father  in  the  chieftainship,  others  say  it  was  a quarrel  about  cattle.  As 
they  did  not  come  to  an  agreement,  Nyikang  together  with  Omoi,  his  brother, 
and  his  half-brother  Ju  (and  his  three  sisters),  left  the  country,1  seeking  for  a 
new  abode;  when  he  started,  Duivat  threw  a digging  stick  after  him,  wherewith 
to  dig  the  ground  (or  to  bury  the  dead).  Several  tribes  whom  he  met  on  his 
way,  joined  him,  thus  increasing  the  band  of  his  followers.  Nyikang  settled 
about  the  mouth  of  the  Sobat,  and  here  founded  the  kingdom  of  the  Shilluks. 
To  increase  the  population  of  his  new  foundation,  he  changed  animals  and 
fabulous  beings  whom  he  found  in  the  place,  into  men,  built  villages  for  them, 
and  made  them  his  subjects. 

While  residing  in  the  Shilluk  country,  Nyikang  fought  many  wars,  among 


NYAKAO,  THE 
MOTHER  OF 
NYIKANG 


NYIKANG’S 

EMIGRATION 


NYIKANG’S  END 


1 ’’acquiring  wings  and  flying  away  to  the  mouth  of  the  Sobatu,  A.  E.  S. 


HOW  NYIKANG 
IS  ADORED- 


XLll  Introduction 

"HU 

others  one  against  the  sun  and  his  son;  vide  page  159. 

When  he  felt  his  end  approaching,  he  assembled  all  the  chiefs  of  his  king- 
dom for  a splendid  festival.  While  all  were  merry,  suddenly  a great  wind  arose, 
and  scattered  all  those  present.  In  this  moment  Nyikang  took  a cloth,  wound 
it  tightly  round  his  neck,  and  thus  choked  himself.1 

But  many  Shilluks  firmly  believe  that  Nyikang  is  still  alive.  The  Rev.  Oyler 
writes  to  me : ’’When  I asked  how  Nyikang  died,  they  were  filled  with  amazement 
at  my  ignorance  and  stoutly  maintained  that  he  never  died.  If  he  dies,  all  the 
Shilluks  will  die.  He,  Dak , and  five  other  kings  ascended  to  heaven,  where 
Nyikang  prays  for  the  Shilluks  (!).  They  say  that  he  disappeared  as  the  wind“. 

Nyikang  is  the  ancestor  of  the  Shilluk  nation  and  the  founder  of  the  Shilluk 
dynasty.  He  is  worshipped,  sacrifices  and  prayers  are  offered  to  him;  he  may 
be  said  to  be  lifted  to  the  rank  of  a demi-god,  though  they  never  forget  that 
he  has  been  a real  man.  He  is  expressly  designated  as  ”little“  in  comparison 
with  God. 

In  almost  every  village  there  is  a little  hut  dedicated  to  Nyikang,  or  to 
some  other  ancient  king.  In  form  it  is  like  the  common  houses,  but  much 
smaller  and  more  slender.  On  its  walls  sometimes  rough  drawings  in  white,  red, 
and  black  colour  are  seen,  consisting  simply  in  line-ornaments  or  representing 
animals.  These  drawings  are  made  by  women , with  white , red  and  black 
earth,  and  are  renewed  every  year  before  the  chief  prayers  are  offered.  These 
huts  are  commonly  called  ken  rib  ’’place  of  the  king44  i.  e.  of  Nyikang.  Besides 
these  small  huts  they  have  a number  of  greater  temples,  which  are  in  form  like 
the  Shilluk-hut,  but  of  much  larger  size.  They  are  found  in  most  of  the  villages 
devoted  to  Nyikang.  These  ’’sacred  villages44  are,  Akuruwar,  Wau,2  Fenyikang, 
Nyibodo  (Nibodo),  Otono,  Nyelwal,  Osharo , Otigo,  Dldigo.  These  houses,  the 
small  as  well  as  the  larger,  are  the  places  where  Nyikang  is  worshipped.  In  them, 
at  least  in  some,  a number  of  reliques  are  preserved,  which  are  considered  holy 
and  are  held  in  great  veneration.  Among  these  are  a statue  of  Nyikang  made 
of  ambach-wood;  the  holy  spear,  drum,  and  shield  of  Nyikang,  a digging  stick, 
ancient  metal  ornaments  and  clothes,  etc.  Spoils  from  wars  are  also  dedicated 
to  Nyikang,  and  are  preserved  in  the  temples. 

In  times  of  need,  when  sickness  or  war  are  threatening,  but  above  all  when 
rain  does  not  come  in  due  time,  the  people  assemble  round  the  house  of  Nyikang 
and  pray  to  him.  This  is  done  by  dancing  and  at  the  same  time  singing  prayers. 
At  the  beginning  of  the  rainy  season,  when  they  are  about  to  plant  dura,  the 
regular  chief  prayers  take  place ; on  this  occasion  an  animal  is  slain  as  a sacri- 
fice to  Nyikang.  Before  the  transaction  of  any  serious  business  the  elders  of 
the  village  assemble  around  the  temple  of  Nyikang,  to  ask  for  his  counsel. 

1 Till  the  subjection  of  the  Shilluks  by  the  British  all  succeeding  Shilluk  kings  hare  finished 
their  lives  by  the  same  form  of  death. 

2 This  Wau  is  not  the  place  in  the  Balir  Ghazal  Province,  but  is  situated  on  the  left  bank  of  the 
White  Nile  between  Taufikia  and  Kodok. 


Reli 


gio 

itniiiiiiiiiii 


n xliii 

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By  Nyikang  also  oaths  are  sworn.  The  expressions  mostly  used  in  swearing  SWEARING 

NYIKANG 


an  an ! 


an  oath  are:  Nikan  shet!  i.  e. : ’’Nyikang  indeed“,  ”by  Nyikang !“  Nikan 
i.  e.  ’’Nyikang  here!“  or:  ’’Nyikang  now!“  Another  form  is  to  couple  his  name 
with  any  of  the  sacred  villages,  as  Nikan  a Waul  i.  e.  ”by  Nyikang  of  Wau!“ 
Likewise  Nikan  a Nelwal , etc.  In  their  conversations  they  are  constantly  using 
these  oaths;  they  often  make  promises  under  oath,  which  they,  however, readily 
break  without  any  fear  of  penalty.  They  swear  also  by  Dak,  or  any  other  of 
the  ancient  kings. 

Another  mode  of  swearing,  which  is  used  injudicial  cases  only,  is  to  swear 
by  the  holy  spear  (of  Nyikang):  the  ajwogo  who  keeps  the  spear,  sacrifices  a 
sheep  and  puts  the  blood  upon  the  accused  and  the  accuser,  and  offers  a prayer 
that  justice  may  follow.  Now  the  accuser  or  the  accused  or  both  swear  by  the 
holy  spear.  If  a person  peijures  himself,  death  is  sure  to  follow  as  penalty. 

Nyikang  at  times  appears  in  the  forms  of  certain  animals,  as  ichneumons,  rats, 
snakes,  lizards,  or  in  birds.  The  tree  on  which  such  a bird  alights,  is  considered 
holy,  and  is  henceforth  dedicated  to  Nyikang;  beads  and  pieces  of  cloth  are 
suspended  on  its  branches,  sacrifices  and  prayers  are  offered  below  it.  When 
once  the  Turks  felled  such  a tree  without  knowing  its  destination,  terror  fell 
on  the  by-standing  Shilluks ; they  walked  in  procession  round  the  tree,  filled 
the  air  with  lamentations,  and  killed  an  ox  to  propitiate  their  ancestor. 

Though  Nyikang  is  considered  inferior  to  Jwok,  sometimes  the  names  of 
both  are  called  simultaneously  in  the  same  prayer.  In  some  prayers  the  name 
of  Dak,  a son  of  Nyikang,  is  also  invoked  beside  that  of  Nyikang;  but  this  is 
not  frequent.  It  seems,  however,  that  in  some  measure  the  nearest  descendants 
of  Nyikang,  or  rather  the  ancient  kings  of  the  Shilluks,  enjoy  some  kind  of 
veneration,  though  perhaps  this  may  not  be  called  religious.  They  sometimes 
talk  about  the  ror,  which  is  the  plural  of  rit  king,  and  has  in  this  connection 
the  meaning  of  ’’Prophets",  or  one  analogous  to  that  of  the  ’’Judges"  of  the 
ancient  Hebrews.  In  several  villages  there  are  huts,  like  those  of  Nyikang, 
dedicated  to  one  of  these  ancient  kings  or  ”ror“. 

In  the  political,  religious  and  personal  life  Nyikang  takes  a far  more  important 
place  than  Jwok.  Nyikang  is  the  national  hero,  on  whom  each  Shilluk  feels 
proud,  who  is  praised  in  innumerable  popular  songs  and  sayings;  he  is  not  only 
a superior  being,  but  also  a man.  He  is  the  sublime  model  for  every  true 
Shilluk;  everything  they  value  most  in  their  national  and  private  life,  has  its 
origin  in  him : their  kingdom  and  their  fighting  as  well  as  cattle-breeding  and 
farming.  While  Nyikang  is  their  good  father,  who  only  does  them  good,  Jwok 
is  the  great,  uncontrollable  power,  which  is  to  be  propitiated,  in  order  to 
avoid  his  inflictions  of  evil. 


HOW 

NYIKANG 

APPEARS 


NYIKANG  AND 
THE 

’’PROPHETS  “ 


JWOK  AND 
NYIKANG 


THE  COWS 
OF  NYIKANG 


SORCERY 


xliv  Introduction 

lllllllllllllllilllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH 

The  natives  frequently  speak  of  the  ”cows  of  Nyikang44.  This  expression  is 
used  in  two  different  meanings,  one  mythological  and  one  real. 

Once  Nyikang  caught  a cow  in  the  river  in  a fish-net.  It  had  no  ears  or 
horns.  This  cow  was  the  beginning  of  a sacred  herd;  if  anyone  touched  them 
who  was  not  of  their  attendants,  he  died.  They  live  in  the  river  and  come  out 
to  feed  at  night.  This  herd  was  carried  away;  some  say  the  Dervishes  took 
them,  while  others  affirm  that  it  was  the  Turks.  From  the  dung  of  this  herd 
the  ’’ashes  of  denying44  were  gained.  The  ashes  were  made  by  burning  the 
dung  of  the  sacred  cattle.  They  are  preserved  at  Wau  and  other  villages  dedi- 
cated to  Nyikang,  and  are  applied  in  ordeals,  when  cases  of  adultery  are  to  be 
tried.  When  the  woman  has  confessed,  but  the  man  denies,  they  take  recourse 
to  the  ’’ashes  of  denying44.  An  old  chief,  taking  a spear  in  his  hand,  stands 
erect  and  offers  the  following  prayer:  ’’You  Nyikang,  the  ashes  are  yours!  If 
this  man  has  not  had  intercourse  writh  this  woman,  may  he  escape!  But  if  he 
has  had  intercourse  with  the  woman,  may  he  die!  If  this  woman  accuses  falsely, 
may  she  escape!44  After  this  the  chief  takes  some  of  the  ashes  on  his  hand  and 
strikes  the  man  with  it.  Then  the  one  who  has  sworn  falsely,  will  die. 

The  other  application  of  the  term  is  to  cows  devoted  to  Nyikang  by  the 
king.  Each  year  the  king  gives  a steer  and  a cow  to  the  villages  in  which  the 
cows  of  Nyikang  are  kept.  The  male  is  killed  and  used  for  food.  If  any  person 
not  belonging  to  the  attending  herdsmen,  eats  of  tho  meat  of  these  animals,  he 
becomes  a servant  of  Nyikang,  and  must  take  up  his  residence  in  that  village. 
The  female  is  kept  for  breeding  purposes.  The  Kwa  Obogo  (vide  page  1 30)  herd 
these  cattle.  The  chief  of  these  villages  of  Nyikang  seems  to  be  Wau.  If  an 
outsider  tried  to  milk  one  of  these  cows,  he  wrould  die. 

The  third  factor  in  the  religion  of  the  Shilluks  is  the  ajwfigd,  and  what  is 
connected  with  him;  ajwfigo  is  the  witch  doctor  or  sorcerer;  the  word  is  pro- 
bably derived  from  jicok  ”God“,  and  would  then  mean:  ’’one  who  is  dependent 
on  God44,  or  ’’who  has  to  do  with  God44.  As  his  most  prominent  business  is  to 
procure  rain,  Europeans  generally  call  him  rain-maker.  He  is  the  mediator 
between  the  people  and  Nyikang;  he  leads  the  dances  and  prayers  to  Nyikang. 
and  presides  at  the  sacrificial  ceremonies.  He  heals  also  sicknesses  by  admini- 
stering charms.  Sick  people  apply  to  him  with  the  present  of  a sheep  or  goat, 
or  even  an  ox;  the  animal  is  killed,  and  the  contents  of  its  stomach  are  laid  on 
the  sick  person’s  body;  or  the  skin  of  tho  animal  is  cut  into  strips  and  these 
are  fastened  below  the  knee  of  the  patient.  This  is  also  applied  as  a protection 
against  dangers  on  a journey.  When  in  the  dry  season  the  cattle  are  brought 
across  the  river,  the  sorcerer  has  to  prepare  charms  to  protect  them  from 
being  seized  by  crocodiles.  Besides  this  he  is  able  to  perform  miracles,  to  kill 


Religion  xlv 

lll!llllllll!l!llinilll!lllllilllillllll!lllll!lll!!!llllllllilllllllllllllll!lilllllll!IIIIIIIIllillllfl!lillllllllllllilliilfllllllllllllllllllllllllllllllllllllllllllllllllllllltlllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll 

a man  by  witchcraft,  to  prevent  rain,  and  to  cause  the  cattle  to  be  barren.  — 

There  exist  two  kinds  of  sorcerers,  the  one  whose  functions  are  just  mentioned, 
who  plays  an  important  and  mostly  beneficient  role  in  public  life  and  the 
official  religion  of  the  community,  and  another  one  whose  doings  are  secret 
and  who  works  for  mischief.  If  this  latter  is  convicted  of  his  evil  doings,  he 
may  be  severely  fined,  or  even  sentenced  to  death.  — Besides  these  the  word 
jal  yat  ’’man  of  medicine44  is  sometimes  used ; whether  this  is  a synonym  to  ajwogo, 
or  whether  it  designates  still  a third  class  of  ’’witch44-,  or  ordinary  ’’doctor44,  I 
do  not  know. 

When  possessed  by  a spirit  (or  by  Jwok?)  the  sorcerers  become  ecstatic;  ECSTASY 
the  same  seems  to  be  the  case  with  a newly  elected  king;  here  it  seems  to  be 
the  spirit  of  Nyikang,  which  falls  on  his  follower,  vide  page  149. 

The  texts  contain  many  mythological  tales  and  allusions,  which  may  in  former  MYTHOLOGY 
times  have  formed  part  of  the  strictly  religious  belief  of  the  people,  but  exist 
now  merely  as  historical  traditions,  without  having  any  active  meaning  to  the 
present  generation;  this  domain  of  their  mental  life  is,  however,  not  sufficiently 
known  as  yet  to  allow  a decisive  judgment.  A reminiscence  of  sun-service  is 
evident  from  55,  page  166.  The  Nile  and  Sobat  are  populated  by  water-people, 
who  in  figure  are  partly  like  men,  partly  like  crocodiles  or  fish.  They  had,  in  the 
past,  many  intercourses  with  men.  — According  to  some  older  writers  the 
spirits  of  the  Nile  are  worshipped.  They  have  their  own  cattle-herds,  which  live 
with  them  in  and  on  the  banks  of  the  Nile.  They  often  dive  up  from  the  water, 
chiefly  in  misty  weather.  When  a cow  is  fished  out  of  the  river,  it  is  placed 
under  the  protection  of  the  Nile-spirits  and  the  sun-god  K 

The  Shilluks  have  two  expressions  which  may  be  translated  by  ’’soul44  or  SOUL,  SPIRIT 
’’spirit44  of  a living  person:  wei  and  tipo;  wei  means  ’’breath44,  and  is  the  life- 
giving  factor  in  man;  the  meaning  of  tipo  is  ’’shadow44  of  a man,  or  ’’image44, 
as  seen  when  looking  into  clear,  still  water.  — The  spirit  of  a dead  person  is 
called  aneko;  the  word  is  derived  from  nago  to  kill;  aneko  probably  means  ’’one 
who  kills44,  or  ’’who  is  killed44.  The  aneko  is  feared. 

On  the  abode  of  deceased  persons  the  Shilluks  have  but  vague  ideas;  in  one  ABODE  OF 
of  the  texts  the  dead  are  called  ’’the  people  of  the  village  of  God “ , je  pa  jwok.  THE  DECEASED 
Whether  they  have  a general  belief  in  a life  after  death,  is  not  known.  AM 

Islam  does  up  to  now  not  find  much  sympathy  with  the  Shilluks.  They 
prefer  their  own  religion  to  that  of  foreigners.  Only  a few  people  who  have  for 
a longer  time  lived  in  close  touch  with  Mohammedans,  chiefly  those  who  have 
served  as  soldiers,  adopt  the  religion  of  Mohammed,  or  at  least  wear  Moham- 
medan amulets  beside  their  own  charms.  It  is  admirable  that  these  people, 

Shilluks,  Dinkas  Anywaks,  and  Nuers,  though  having  lived  for  centuries  side 


1 This  doubtlessly  relates  to  the  cows  of  Nyikang,  vide  the  preceding. 


RESIDENCE 
OF  THE  KING 


ELECTION 


XLVI  Intr  oduction 

III! Illllllllll Ill mill Ill INI Illlllllllllllllllllllllllllllllllllllll Ill I 

by  side  with  Arabs  and  other  Mohammedan  people,  should  have  preserved 
their  own  heathen  form  of  worship,  and  should,  with  a few  exceptions,  look 
down  rather  with  contempt  on  the  religion  of  the  foreigners.  Partly  this  is  ex- 
plained by  their  conservativenoss  and  self-confidence,  and  partly  by  the  fact 
that  their  intercourse  with  Mohammedans  was  almost  exclusively  hostile.  Whether 
now  that  the  Pax  Britannica  makes  slave-dealing  and  raiding  impossible  and 
new  ideas  slowly  penetrate  the  country,  Islam  will  make  greater  progress,  the 
future  will  show.  A gradual  peaceful  conquest  of  the  country  by  Islam  is  not 
improbable,  because  civilisation,  as  it  comes  to  these  people,  wears  an  outspoken 
islamic  stamp. 

On  Christian  Mission  work  among  the  Shilluks  vide  the  end  of  Introduction. 

v.  POLITICAL  INSTITUTIONS. 

The  Shilluks  are  the  only  people  of  the  Sudan  who  have  a Kingdom  The 
king  resides  at  Fashoda.  His  residence  consists  in  a large  number  of  huts  for 
himself,  his  numerous  wives  and  other  members  of  his  family  and  for  guests. 
He  possesses  large  herds  of  cattle,  goats  and  sheep.  When  a person  of  some 
respect  pays  him  a visit,  the  king  presents  him  with  an  ox.  — The  royal  robe 
consists  in  a leopard  skin.  They  have  also  a coronation  robe  of  leopard  skin 
and  ostrich  feathers,  which  has  been  handed  down  from  many  generations. 
The  present  king  has  a gorgeous  red  robe  presented  by  the  governor,  which 
he  w'ears  on  occasions  when  he  meets  the  higher  English  officials. 

The  kingdom  of  the  Shilluks  is  hereditary  in  so  far  as  the  king  must  always 
be  a member  of  the  royal  family,  that  is,  of  the  descendants  of  Nyikang,  and 
only  a person  whose  father  has  been  a king,  may  be  elected.  There  are  three 
houses  of  the  royal  family,  and  the  king  is  elected  from  each  of  these  royal 
branches  in  turn.  If  there  are  several  brothers  in  the  branch  whose  turn  it  is  to  have 
the  kingship,  upon  the  death  of  the  king  one  of  these  brothers  will  be  elected. 
But  in  case  there  is  no  vacancy  during  the  life  of  these  tliree  brothers,  then 
the  sons  of  the  eldest  will  be  in  line  for  the  throne. 

Fadyet  is  the  present  king.  He  is  of  the  house  of  Kwat  Ker.  When  he  dies, 
the  kingship  will  pass  to  the  house  of  Yo;  at  the  death  of  the  king  from  the 
house  of  Yo  it  will  be  the  turn  of  the  house  of  Nedok.  Thence  it  will  return  to 
the  house  of  Kwat  Ker,  but  not  to  a son  of  Fadyet , but  to  one  of  the  king’s 
brothers.  When  it  has  gone  around  the  circle  again,  it  will  be  the  turn  of  a son 
of  Fadyet.  There  seem  to  be  two  branches  of  each  house,  so  that  when  a king 
dies,  it  will  be  the  turn  of  his  eldest  son  to  become  king,  after  five  kings  have 
reigned  and  died.  There  have  been  other  royal  houses,  but  they  have  lost  their 

*)  ’’king*  is  in  Shillak  rjt  or  ret;  in  older  literature  the  word  ”bondu“  is  given  as  the  Shilluk 
name  for  king.  By  Europeans  the  king  is  commonly  called  mek,  which  is  a contraction  of  the  Arab 
malik. 


Po litical  Institutions 


XLVII 


right  to  the  throne.  If  all  the  sons  of  a king  die,  before  it  is  the  turn  of  one  of 
them  to  become  king,  that  family  loses  its  royal  prerogatives.  A left-handed  or 
otherwise  deformed  man  cannot  be  crowned.  When  from  such  or  a similar 
reason  the  son  of  a king  fails  to  be  crowned,  his  posterity  loses  the  right  to 
the  throne. 

As  a rule  only  a man  can  be  king;  though  once  a queen  reigned,  she  ap- 
parently did  not  command  a great  authority,  vide  page  149 ; and  it  is  characteristic 
that  in  the  lists  given  by  Banholzer  and  Dr.  Giffen  her  name  is  not  mentioned. 

The  way  in  which  the  king  is  elected,  vide  page  122  ff.  Of  course  frequently 
party  intrigues  are  at  work  on  these  occasions,  and  it  may  have  been  not  quite  an 
uncommon  occurrence  that  there  were  several  candidates  for  the  throne,  sup- 
ported by  different  factions;  sometimes  there  were  even  two  kings,  residing  in 
different  places  of  the  country. 

The  power  of  the  king  was,  previous  to  the  British  occupation,  absolute ; 
he  disposed  on  life  and  death  of  his  subjects.  The  subjects  had  to  pay  heavy 
taxes  in  cattle,  dura,  boats,  skins  for  clothes,  and  under  certain  circumstances, 
in  persons  also. 

All  judicial  cases  may  be  brought  before  the  king,  with  whom  lies  the  final 
decision.  They  have  an  unwritten  code  of  law,  providing  fixed  penalties  and 
fines.  Cattle  thieves  were  formerly  killed  on  the  spot  by  the  owner  of  the  stolen 
property.  If  the  thief  escaped,  but  was  located  with  the  stolen  thing,  the  owner 
demanded  it.  In  case  the  thief  refused  to  give  it  up  and  the  owner  was  unable 
to  get  it  by  force,  he  then  reported  to  his  chief,  and  if  he  failed  there,  the  matter 
went  to  the  king,  who  punished  the  man  perhaps  by  taking  his  property  and 
some  girls  from  his  village  for  himself. 

In  the  case  of  certain  infractions  of  the  law  the  convict  became  the  slave  of 
the  king,  and  could  no  more  return  to  his  home.  These  slaves  are  known  as 
tyen  orqk  (’’men  of  crime“)  or  adero.  The  king  gives  to  such  a man  a wife. 
Their  children  are  slaves  at  the  royal  court  and  are  called  adero.  To  the  male 
descendants  of  such  the  king  gives  wives,  and  the  females  are  taken  to  be  given 
to  male  members  of  the  adero  class  as  wives.  If  the  king  does  not  have  enough 
girls  in  the  adero  class  to  supply  all  the  young  men  with  wives,  he  buys  free 
girls  for  the  purpose,  their  descendants  become  also  slaves. 

In  some  cases  the  criminal  becomes  the  slave  of  a chief;  these  are  also 
called  adero. 

Murder  cases  were  tried  by  a court  of  chiefs  and  the  king.  If  the  man  was 
condemned,  he  was  disgraced  in  many  ways  before  the  people.  Sometimes  he 
was  led  about  the  village  with  a cow-rope  around  his  neck,  and  then  executed 
by  hanging.  If  a man  was  executed  on  account  of  a crime,  his  whole  family 


POWER  OF 
THE  KING 


JURISDICTION 


DIVISION  OF 
THE  COUNTRY 


EARLY 
INHABITANTS 
OF  THE 
COUNTRY 


SOCIAL 

ORGANISATION 


XLVIII  Intr  o duction 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiMiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiii 

and  everything  he  possessed  became  the  property  of  the  king. 

The  country  is  divided  into  63  districts  (vide  page  127),  every  one  of  which 
is  presided  by  a district  chief;  each  village  again  has  its  own  chief.  The  district 
and  village  chiefs  are  appointed  and  may  be  deposed  by  the  king.  Quarrels 
and  law-suits  may  be  judged  by  the  local  or  district  chief,  but  an  appeal  to 
the  king  is  always  possible.  Common  affairs  of  a village  and  minor  judicial 
cases  are  judged  by  the  local  chief  together  with  the  old  men  of  the  village. 
They  sit  on  such  occasions  in  a circle  in  the  village  yard,  in  the  shade  of  a tree, 
if  there  is  one.  If  the  meeting  is  secret,  or  if  the  weather  is  bad,  they  assemble 
in  the  cow-house. 

vi.  ETHNICAL  COMPONENTS  OF  THE 
SHILLUK  PEOPLE. 

When  Nyikang  arrived  in  what  is  now  the  Shilluk  country,  the  latter  was 
inhabited  by  other  tribes,  who  probably  were  partly  of  dark,  and  partly  of 
fair  colour.  These  inhabitants  were  either  expelled  or  subdued  and  then  in- 
corporated into  the  Shilluk  nation.  This  process  is  clearly  reflected  in  the 
traditions.  Among  others  Nyikang  found  the  ’’red  strangers'*  in  the  country, 
which  he  either  defeated  and  made  them  tributary,  or  drove  out  of  their  re- 
sidences (vide  page  163  ff).  These  ’’red  strangers"  seem  to  be  Arabs.  But  apart 
from  them  the  traditions  speak  of  fabulous  beings  who  were  partly  man  and 
partly  animal;  Nyikang  fought  with  them,  and  when  defeated,  transformed 
them  into  real  men  and  settled  them  in  villages.  They  are  probably  the  original 
negro  inhabitants  of  the  present  Shilluk  country,  who  up  to  this  day  form  the 
essential  part  of  the  Shilluk  people,  a discrimination  being  made  between 
them  and  the  ’’people  of  Nyikang." 

The  latter  form,  so  to  say,  a nobility.  The  first  in  rank  is  the  royal  family  and 
all  members  of  it,  that  is  all  persons  who  can  claim  descendency  from  Nyikang. 
The  male  members  of  the  royal  family  bear  the  title  Kwa  rit  ’’descendant  of 
the  king",  and  are  shown  special  deference.  In  several  of  the  historical  traditions 
the  king  or  the  royal  family  expressly  distinguish  themselves  from  the  common 
Shilluks;  in  these  connections  the  name  ’’Shilluk"  is  even  used  in  an  abusive 
way : ’’merely  a Shilluk",  vide  page  233.  Probably  the  name  of  the  Shilluks  cholo 
means  ’’black";  in  some  nearly  related  languages  the  word  has  this  meaning. 
This  makes  it  probable  that  Nyikang  and  his  people,  or,  the  members  of  the 
royal  family,  were  originally  of  lighter  colour,  as  only  this  would  give  them  a 
reason  for  calling  the  population  they  found  inhabiting  the  country,  ’’blacks". 


^.IlllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllJ^ 


~'l>lin!!llll!lilllini!lllllllllllllllllll!ill!!lll!l[lllllllllll!llllllllllllllllllll!llilllllllllllliyilllllll|||||||illtp|jpi|||||||(N 

1 . Shilluk  G-irls  showing  the  way  they  wear  the  skin  dress 
2.  Lotus  flower  along  the  Sobat  River 


-i  1 1 1 1 liiMMii  1 1 I iif  i;i  ill  mi'll  hiMwWmw  i i i 1 1 1 1 1 1 1 1 sfiMli  1 1 1 1 ilmi  1 1 n 1 1 1 1 1 1 1 1 1 1 1 1 ilf  lii  tm*iiiniiinnnmti  MBIm  m 11m  1 1 1 1 1 1 1 ith 

1.  Group  of  Native  Huts  2.  Group  of  Boys 

3.  Girls  Sewing  School  at  Doleib  Hill 


Ethnical  Components  XLIX 

|lilllllll!l||!lll!llllllllllllllllllillllllllllllllllllllllflllllllHI!llllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllillllflllllllllllilliillllllllllllllllllllllllllllltllllllllllllllllllllllllllllllllllllllllllllllltlllllllll 

So  the  coming  of  Nyikang  into  the  Shilluk  country  would  in  fact  mean  an 
immigration  of  light-coloured  people  into  a region  already  inhabited  by  black 
tribes.  — Probably  the  word  Okaho,  which,  as  is  shown  onpageXLI,  is  connected 
with  Nikaho,  and  means  a descendant  of  Kano } also  designates  only  or  mainly 
members  of  the  royal  family,  and  not  the  common  Shilluks;  on  the  Sobat  the 
word  is  rarely  used;  but  it  is  well  known  at  Fashoda,  the  seat  of  the  royal 
court. 

There  live  among  the  Shilluks  a number  of  ’’Nubians “,  called  by  them  Don; 
the  word  is  derived  from  Dongola,  and  designates  the  Nubians  (and  perhaps 
other  tribes)  living  west  of  the  White  Nile.  These  Nubians  came  into  the  coun- 
try as  captives,  during  wars,  others  came  as  fugitives.  They  are  exceptionally 
numerous  in  Faina,  a sub-district  of  Nyagir;  they  are  known  here  as  good 
cultivators  of  dura.  Originally  these  were  driven  into  this  district  by  the  Khalifa’s 
people,  and  inhabit  five  villages,  consisting  of  104  domiciles;  they  are  subject 
to  the  Shilluk  chief  of  the  district.  — The  Nubians  play  a certain  role  in  the 
election  of  the  king,  vide  page  122  ff.  They  bear  the  title  Nadivai. 

The  Shilluks  do  not,  as  a rule,  agree  well  with  the  Dinkas,  their  northern 
and  eastern  neighbours.  The  Dinka  possesses  more  cattle  than  the  Shilluk,  and 
therefore  looks  down  on  the  latter  rather  contemptuously.  The  Dinkas  are  said 
to  have  formerly  lived  on  the  right  bank  of  the  lower  Sobat,  but  were  driven 
inland  by  the  Shilluks.  Incited  by  Arabs,  the  Shilluks  in  former  times  fre- 
quently raided  the  Dinkas  and  carried  away  their  women  and  cattle.  They 
however  live  peaceably  now,  thanks  to  the  fear  they  have  of  the  new  Govern- 
ment. The  two  tribes  now  and  then  pay  mutual  visits  and  also  intermarry 
occasionally;  a certain  amount  of  trade  is  carried  on  between  them. 

There  are  a few  Selim  Baggara  in  the  neighbourhood  of  Kaka,  but  these 
people  appear  to  visit  the  district  only  after  the  harvest  to  purchase  dura  from 
the  Shilluks,  which  they  are  too  indolent  to  cultivate  themselves.  The  Kenana 
Arabs  occupy  the  wells  at  Atara.  They  are  disliked  by  the  Shilluks  on  account 
of  their  dirty  habits.  Another  branch  of  the  Kenana  Arabs  inhabit  a village  close 
to  Fadiang  (Fa  dean  ’’village  of  cattle“). 


RELATIONS 
WITH  THE 
NUBIANS 


RELATIONS 
WITH  THE 
DINKAS 


RELATIONS 
WITH  THE 
ARABS 


vii.  MIGRATIONS  AND  HISTORY. 


South  of  the  Shilluk  country  there  live,  under  different  names,  a number  of 
tribes  who  likewise  speak  the  Shilluk  language  (vide  page  30  ff.),  and  who,  in  their 
physique,  show  strong  resemblances  to,  and  in  some  cases  identity  with,  the 
Shilluks  of  the  White  Nile.  It  must  be  supposed  that  originally  all  these  tribes 
lived  in  one  place.  Some  of  them  still  have  traditions  pointing  to  a common 

WESTERMASN,  The  Shilluk  People.  IV 


ORIGINAL 
SEATS  OF  THE 
SHILLUKS,  AND 
WANDERINGS 


L Introduction 

liiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitin 

origin  and  a common  home.  The  southern  mass  of  the  Shilluk  speaking  people, 
the  Gang,  pretend  to  have  come  from  north  (vide  Schweitzer,  Emin  Pascha ; Berlin 
1898,  page  155),  and,  as  will  be  seen  below,  the  White  Nile  Shilluks  have  mi- 
grated into  their  present  seats  from  south;  so  the  original  habitat  of  the  whole 
people  will  have  been  in  the  country  situated  about  the  middle  of  their  present 
seats,  that  is,  along  the  shores  of  Bahr  el  Jebel.  Here  one  division  of  the 
Shilluks,  the  Beri  {Beri,  also  written  Beir),  are  still  living.  The  rest  of  the 
Shilluks  were  forced  to  emigration  probably  by  the  arrival  of  more  powerful 
and  warlike  tribes  coming  from  east,  viz.  the  Bari  and  Latuka,  who  up  to 
the  present  time  inhabit  this  country.  The  Shilluks,  being  thus  expelled  from 
their  seats,  emigrated  in  three  directions:  south,  north-east,  and  north-west. 
The  division  wandering  southwards  are  now  known  as  Gang  or  Acholi,  Shuli 
(on  the  identity  of  the  names  Acholi,  Shuli,  and  Cholo  vide  page  31);  the 
north-eastern  branch  are  the  Anywaks  (Anuaks).  These  two  branches,  viz.  the 
Gang  and  the  Anywak,  have  practically  almost  no  differences  in  their  dialect; 
they  may  be  said  to  speak  the  same  dialect,  which  differs  from  the  rest  of 
Shilluk  dialects  by  the  relative  primitiveness  of  its  sounds;  to  give  one  example, 
they  have  generally  preserved  ch  andj?,  where  other  dialects  have  adopted  the 
younger  corresponding  sounds  sh  and  /.  So  these  two  may  be  regarded  as 
direct  branches  of  the  original  stock,  who  both  must  have  branched  off  a!  out 
the  same  time.  That  Gang  and  Anywak  have  been  separated  from  the  north- 
western section  at  an  earlier  period  than  that  in  which  the  latter  was  again 
divided  into  different  sub-groups  (vide  below),  is  evident  from  the  fact  that  all 
these  north-western  sub-groups  still  know  of  their  common  origin,  whereas  I 
have  never  met  with  a tradition  pointing  to  relationship  with  the  Anywaks  and 
Gang. 

The  Anywaks  have  again  been  divided  into  three  sections,  whose  residences 
vide  page  30.  From  the  Gang  a number  of  smaller  divisions  have  branched 
off  into  south-west,  south  and  south-east:  the  Lur,  (Aluru),  Jafalu  (Jafaluo, 
Japaluo),  Lango,  Ja-Luo  (Nyifwa  Kavirondo),  Wagaya. 

The  third  division  first  wandered  north-westward,  crossing  the  Bahr  el  Jebel, 
and  subsequently  probably  resided  in  a place  situated  about  the  io°  eastern 
long,  and  70  northern  lat.  That  they  have  settled  and  lived  in  this  region  for  a 
considerable  time,  is  practically  proved  by  the  fact  that  on  older  maps  a num- 
ber of  villages  are  situated  here  whose  names  begin  in  Pa,  Pa;  e.  g.  Fatil  in 
the  Dinka  district  Pol;  Fayot,  Fawer,  Fayak,  in  the  Dinka  district  Kich,  and 
F agak,  in  the  Dinka  district  Twi  (Twich) . Pa,  Fa  is  a word  of  the  Shilluk  language 
meaning  village,  home  (Many  villages  in  the  Shilluk  country  have  this  same 
prefix  pa,  fa,  vide  80;  it  is  also  freqent  in  the  Jur  country:  Famir,  Fabuchak, 


Migr ations  and  History  LI 

IIIIIIINIIImllllllHiHlllllljllllllllltllllllllllllNIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIN 

Fashien,  and  in  the  Acholi  country  : Fanyikuara,  Fandikir,  Faggeir,  Fadjulli, 

Fadibek  {from  Schweitzer,  Emin  Pascha).  This  district  is  now  inhabited  by 
Dinkas,  and  their  occupation  of  the  country  no  doubt  forced  the  Shilluks  to 
emigrate  once  more.  From  here  they  went  in  north-eastern  direction  and  thus 
came  into  their  present  seats  on  the  White  Nile  and  Sobat.  These  last  wanderings 
were  carried  on  under  the  leadership  of  Nyikang ; they  form  the  object  of  the 
traditions  on  pages  1 58  ff.  Another  part  of  this  north-western  section  went  west- 
wards and  formed  the  Ber  (=  Beri,  vide  87)  and  Belanda  or  rather  Bor , vide 
page  44.  The  third  part  of  this  branch  are  the  Jurs  and  the  Dembos.  Jur  is  a 
nickname  given  to  the  people  by  the  Dinkas,  it  means  ’’uncivilised  tribe“, 

”bushman“.  They  call  themselves  Luo,  a name  which  occurs  again  among  seve- 
ral southern  Shilluk  tribes,  vide  89;  by  the  Bongos  they  are  called  Ber  (vide 
above),  thus  showing  in  their  very  names  the  near  relationship  they  have  with 
other  Shilluk  divisions.  — The  Jurs  have  no  cattle,  they  are  renowned  as  iron 
smelters. 

According  to  Schweinfurth  (page  63)  the  Jurs  themselves  say  that  they  are 
a part  of  the  Shilluk  people  who  (on  account  of  over-population)  emigrated 
from  north  (i.  e.  The  White  Nile  region)  into  their  present  habitat,  and  that 
they  call  the  name  of  their  ancestor  Oshuola  = Ocholo.  But  on  the  other  hand, 

Hofmeyer  states  that  the  White  Nile  Shilluks  call  the  Jurs  Odimo,  that  is  des- 
cendants of  Dimo.  Now  Dimo  is  a brother  of  Nyikang,  whom  the  latter  left. 

All  the  Shilluk  traditions  are  unique  in  the  assertion  that  Nyikang  did  not  go 
northwards  together  with  Dimo.  So  this  would  mean  that  the  Jurs  never 
wandered  into  the  White  Nile  country,  but  went  their  way  directly  westward 
into  their  present  seats. 

[The  suggestion  on  the  migration  of  the  north-western  section,  viz.  that 
of  the  White  Nile  Shilluks,  Jurs,  Dembos,  Belandas  and  Bers,  as  it  has 
been  outlined  above,  is  in  a remarkable  way  supported  by  traditions  of 
the  White  Nile  Shilluks,  which  Hofmeyer  gives;  according  to  these  the 
origin  of  the  nation  was  in  the  far  east  (i.  e.  east  of  the  Bahr  el  Jebel). 

Nyikang  led  his  people  from  the  east  towards  north-west.  After  a long 
march  they  crossed  the  Nile  (i.  e.  the  Bahr  el  Jebel)  and  came  into  that 
region  which  is  now  called  Bahr  el  Ghazal.  From  here  the  Belanda  went 
westwards,  the  rest,  after  some  time,  travelling  farther  northwards.] 

While  nothing  is  known  concerning  the  time  of  the  earlier  Shilluk  migrations,  THE  RULING 
we  are  able  to  fix  the  approximate  date  of  the  wanderings  which  resulted  in  the  AMONG  THE 
final  settlement  of  the  ’’Proper  Shilluks“  on  the  White  Nile  and  Sobat.  Mr.  B.  SHILLUKS 
Struck,  by  taking  into  consideration  all  the  available  (written  or  unwritten) 
chronicles  of  African  dynasties,  has  made  a calculation  on  the  average  duration 

IV* 


RELATIONS 
WITH  THE 
FUNJ 


LII  I fl  tv 0 du  C f t 0 7Z 

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllillllllllllllllllN 

of  the  reign  of  an  African  ruler.  The  number  of  years  thus  reached  at  is  between 
13  and  14  for  each  king.  Now  from  the  reign  of  Nyikang,  who  was  the  first 
Shilluk  king,  till  to-day  the  Shilluks  have  had  28  to  30  kings;  29  multiplied  with 
13Y2  leads  back  to  the  first  quarter  of  the  sixteenth  century.  About  this  time, 
then,  the  Shilluk  kingdom  was  founded,  or,  in  other  words,  during  this  period 
a probably  fair-skinned  tribe  or  clan  became  in  some  manner  united  with 
the  Shilluks,  and  made  itself  the  ruling  factor  among  the  latter.  The  first  of 
these  leaders  and  rulers  was  Nyikang,  or  possibly  Nyikang  is  only  a per- 
sonification — the  heros  eponymos  — of  the  foreign  element  in  the  Shilluk 
population.  From  those  early  days  up  to  the  present  never  a ’’Shilluk",  i.  e. 
a member  of  the  original  population,  has  been  king,  solely  the  ’’descen- 
dants of  Nyikang“  forming  the  royal  family,  from  which  the  king  is  elected. 
Even  to-day  the  descendants  of  Nyikang  do  not  intermarry  with  the  ” Shilluks 
they  live  in  districts  and  villages  of  their  own  and  enjoy  certain  privileges,  thus 
forming  the  aristocracy  of  the  nation.  Second  in  rank  are  those  Shilluks  which 
migrated  into  the  country  together  with  Nyikang  as  his  ’’followers " or  ” ser- 
vants. “ They  also  possess  several  social  privileges  and  state  functions.  The 
lowest  class  of  Shilluks  are  the  natives  found  in  the  country,  when  Nyikang 
and  his  adherents  arrived.  They  may  be  designated  as  the  ’’common  people", 
the  ’’subjects"  in  the  state  community.  The  second  and  third  categories,  and  also 
the  first,  have  no  doubt  been  mixed  by  intermarriage.  From  the  earlier  centuries 
of  the  Shilluk  dynasty  but  scanty  historical  data  are  known.  The  only  reports  we 
have  are  the  list  of  kings  (vide  page  135),  and  a considerable  store  of  traditions, 
dealing  with  prominent  acts  of  single  kings  and  important  events  which  occurred 
during  their  reign.  Some  of  these  native  records  are  printed  on  pages  141  ff. 

The  first  time  the  Shilluks  enter  history  is  about  the  beginning  of  the  sixteenth 
century,  that  is  at  the  same  time  when  they  took  possession  of  their  present 
seats.  Beginning  at  this  period  they  have,  during  almost  two  centuries,  played 
an  essential  part  in  the  history  of  the  Funj  people.  The  question  of  the  origin 
of  theFunj  is  as  yet  unsettled.  In  order  to  introduce  the  reader  into  the  problem, 
I shall  give  a short  survey  of  this  remarkable  people  and  their  history. 

The  most  common  form  of  the  name  is  Funj  or  Fonj,  and  Fung.  Funj  is  in 
phonetic  writing  probably  Fori,  ending  in  a palatal  n,  and  Fung  = Fun,  ending 
in  a velar  n.  Of  these  two  forms  I suppose  Fonj  = Fori  to  he  the  older  one. 
F oreigners  who  are  not  used  to  a palatal  n standing  at  the  end  of  a word,  find 
its  pronunciation  difficult,  and  frequently  substitute  ri  for  ri,  a mispronunciation 
which  I myself  have  often  heard  in  the  Sudan.  This  Funj,  Fonj  is  probably 
identical  with  the  Shilluk  word  bwori  ’’stranger"  ; in  Shilluk  as  well  as  in  Nubian 
h and  f are  interchanged;  in  Nuer  the  word  for  ’’stranger"  sounds  fori,  and  in 


Mi gr otions  and  History  LIII 

llllllllllllMlllillllillllllllllllllllllllllllllilll!lll!l!ll1flllllllllllilllill!ll!llllllllllll!lmllllllllllllllllllilllillllllllllllllllllllllllllilllllliillllilllllllll!lllllllllllllllllll||||||||||||||||H 

the  Funj  language  the  word  ”bunj“  means  ”Arab“,  i.  e.  stranger;  the  identity 
of  this  bunj  with  Shilluk  bonj,  Nuer  fonj  and  the  name  Funj  can  hardly  he 
doubted.  Now  Bruce  gives  the  singular  of  the  name  by  ”fungo“,  and  the  plural 
”fungi“.  This  is  a pure  Shilluk  for  mi  o being  in  Shilluk  the  ending  of  the  noun 
in  singular,  and  i that  of  the  plural.  The  meaning  of  the  word  ”fungo“  Bruce 
renders  by  ’’free  citizen“.  (R.  Hartmann  [Die  Nigritier]  identifies  the  word  Funj 
with  the  Ptoemphanae  of  the  ancients,  and  morever  compares  it  with  a great 
number  of  African  names  of  similar  sounding;  but  his  deductions  have  not 
convinced  me.) 

The  present  Funj  are  a negro  people  living  in  Sennar.  Their  colour  is  dark, 
but  somewhat  lighter  than  that  of  the  Shilluks;  they  are  of  a strong,  tall  figure, 
with  thin  legs.  Both  sexes  wear  most  artful  hair  dresses.  They  have  leather 
shields  in  form  almost  like  those  of  the  Shilluks ; their  fighting  arms  are  swords 
and  missiles.  The  huts  of  the  Funj  consist  in  round  walls  with  conical  roofs. 
Their  chief  occupation  is  agriculture,  but  they  have  also  some  cattle.  They  are 
clever  in  smelting  and  working  iron  and  other  metals. 

Their  religion  is  Islam,  but  the  older  records  are  unique  in  stating  that  at 
the  end  of  the  1 5 th  century  they  were  heathens,  and  even  when  Bruce  was  in 
the  country,  many  pagan  practices  had  survived;  it  almost  seems  that  at  that 
time  the  people  still  were  in  their  hearts  rather  pagans  than  true  followers  of 
Islam,  though  the  latter  had  long  before  become  the  official  religion. 

The  Funj  country,  Dar  Fung,  stretches  on  both  sides  of  the  Blue  Nile.  Its 
present  boundaries  are:  on  the  north,  Jebels  Gereiwa  and  Rera;  on  the  east, 
Jebel  Agadi  and  the  Fazogli  district.  Southwards,  it  extends  to  the  Abyssinian 
frontier,  and  including  the  district  of  Keili  and  the  northern  Burun  country, 
extends  westwards  towards  the  Dinkas  of  the  White  Nile.  In  the  days  when 
the  Fung  were  a great  power  of  the  Sudan,  their  country  included  parts  of 
Abyssinia,  and  large  districts  west  of  the  White  Nile. 

About  the  beginning  of  the  16th  century  the  Funj  appear  in  history.  At  this 
time  they  founded  the  kingdom  of  Sennar,  which,  from  then  till  about  the  end 
of  the  1 8 th  century,  was  governed  by  a Funj  dynasty. 

Since  the  early  days  of  their  history  the  Funj  must  have  lived  in  some  connection 
with  the  Shilluks.  This  fact  is  stated  by  all  travellers  and  explorers  who  have 
been  in  the  country  and  have  written  on  the  subject.  Sir  James  Bruce,  a 
distinguished  English  traveller  and  writer,  who  visited  Sennar  in  1770,  asserts 
the  identity  of  the  Shilluks  and  Funj.  In  his  Travels  into  Abyssinia  he  says  that 
in  1 504  a hitherto  unknown  negro  nation,  which  had  till  then  inhabited  the 
western  shores  of  the  Bahr  el  Abiad  about  the  13  0 northern  lat.,  landed  in 
canoes  in  the  Arab  provinces  of  the  Gezira;  they  defeated  Wed  Ageeb,  the 


Liv  Intr  oduction 

tiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH 

king  of  Sennar,  and  forced  a treaty  upon  him  by  which  the  kingdom  of  Sennar 
became  subject  to  the  Funj,  who  subsequently  took  possession  of  the  whole 
Gezira.  ’’This  negro  nation  is  in  their  own  country  called  Shillookse.1  In  1504 
Amru,  the  son  of  Adelan,  who  was  the  first  of  their  regents,  founded  his  mo- 
narchy on  the  eastern  shores  of  the  Blue  Nile,  and  built  Sennar,  which  ever 
since  has  been  the  capital.  ’’From  this  period  until  the  time  of  my  sojourn 
(1770)  266  years  had  passed,  during  which  twenty  kings  had  reigned2.  When 
the  monarchy  was  founded,  the  king  and  the  whole  nation  of  the  Shillook  were 
pagans.  Soon  after  they  accepted  Mohammedanism,  and  took  the  name  Fungi, 
which  they  sometimes  translate  by  ”lord“  or  ’’victor",  and  sometimes  by  ’’free 
citizen^  ....  but  this  term  should  be  applied  to  those  born  east  of  the  Bahr  el 
Abiad  only“. 

So  the  essence  of  James’  report  is  this:  The  Funj  are  a portion  of  the 
Shilluk  people,  which,  in  the  beginning  of  the  16th  century,  crossed  the  White 
Nile,  conquered  Sennar,  founded  a kingdom  there,  and  henceforth  were  called  and 
called  themselves  Funj.  The  source  from  which  Bruce  got  this  information,  was 
the  executioner  of  the  royal  court,  whose  chief  office  it  was  to  put  the  king  to 
death,  as  soon  as  in  the  opinion  of  the  state  ministers  he  was,  from  old  age 
or  on  account  of  his  misdoings,  no  more  apt  to  govern  the  country.  This  same 
practice  has  been  in  use  with  the  Shilluks  up  to  the  nearest  past,  with  the  sole 
difference  that  the  Shilluk  kings  were  strangled  by  their  chief  wife,  not  by  an 
official.  Bruce,  having  cured  the  executioner  from  a severe  disease,  gained  the 
full  confidence  of  this  important  person,  who  no  doubt  was  well  acquainted 
with  the  history  of  his  people.  Bruce  also  mentions  the  presence  of  Nubian 
(heathen)  priests  at  the  court  of  Sennar,  who  were,  according  to  the  executioner’s 
statement,  ’’great  conjurers  and  sorcerers".  From  these  Nubians  Bruce  heard 
of  the  ’’large  mountains  Tegla  and  Dyre"  (=  Jebel  Tagale  and  Jebei  Eliri  in 
south-eastern  Kordofan),  from  which  their,  the  Nubians’,  forefathers  had  come 
into  this  country  a long  time  ago,  after  they  had  been  escaped  there  from  a 
great  flood. 

According  to  the  report  given  in  The  A.  E.  S.  the  rise  of  the  kingdom  of 
Sennar  began  in  1493.  In  that  year  Amara  Dunkas  (=  Amru  of  Bruce?),  the 
Sheikh  of  a sub-section  of  the  Fung,  either  through  the  fortune  of  war  or  his 
superior  capacity,  succeeded  in  getting  himself  declared  king  of  all  the  Fung 
tribes.  These  districts  were  inhabited  by  negroes  belonging  to  the  Nuba  tribes, 
some  of  whom  after  the  conquest  remained  in  the  country,  while  others  emi- 
grated into  the  mountains  ofFazogli  and  Kordofan.  Those  who  remained,  em- 
braced Islamism,  intermarried  with  their  conquerors,  and,  losing  their  language 
and  nationality,  were  soon  lost  in  the  tribes  known  collectively  under  the  name 

1 Bruce  has  never  been  in  the  Shilluk  country,  and  had  probably  never  before  heard  the  name 
’’Shilluk",  he  can  only  have  learned  it  in  Sennar  from  the  natives. 

2 Thus  the  average  reign  of  each  king  was  a little  more  than  thirteen  years ! vide  above. 


Mi gr ations  and  History  lv 



of  Fung.  King  Baadi  Abu  Dign,  who  reigned  from  1635  — 1671,  attacked  the 
Shilluk  negroes  and  took  a large  number  of  slaves.  The  Shilluks  at  that  time  in- 
habited the  country  on  both  sides  of  the  White  Nile  south  of  Kawa.  Thence 
he  invaded  the  mountains  of  Tagale  and  destroyed  Kordofan,  where  he  again 
took  a large  number  of  slaves.  On  his  return  to  Sennar  he  built  a number  of 
villages  in  that  district  for  his  prisoners.  The  prisoners  named  these  villages 
after  those  they  had  left,  hence  the  number  of  villages  now  near  Sennar  with 
names  similar  tho  those  in  Jebel  Nuba,  Tagale,  and  other  districts  about  Kor- 
dofan. In  time  these  slaves  supplied  the  kings  of  Fung  with  recruits  for  their 
armies.  — -In  1719  a king  whose  name  was  Gaadi  Abu  Shilluk  ascended  the 
throne. 

In  the  first  half  of  the  18th  century  the  Fungs  drove  the  Darfurians  back, 
which  had  at  that  time  dominion  over  the  country  east  of  the  White  Nile  as  far 
as  the  Atbara  5 the  Fungs  then  again  established  their  own  authority  on  the 
banks  of  the  White  Nile.  In  1770  they  even  wrested  the  province  of  Kordofan 
from  the  Darfur  kings,  but  it  was  retaken  by  the  latter  five  years  later.  This 
was  about  the  time  when  the  Dinkas  emigrated  from  the  Bahr  el  Ghazal  and 
took  possession  of  the  right  bank  of  the  White  Nile,  under  their  great  chief 
Akwai  Chakab  5 by  them  the  Fungs  were  expelled  from  the  eastern  shores  of  the 
White  Nile  into  the  Blue  Nile  region. 

According  to  Cailliaud,  a French  writer,  who  was  in  Sennar  about  1820,  the 
”Foungi“  came  from  the  Sudan,  crossed  the  White  Nile  and  arrived  at  ”Ar- 
baguy“  (=  Herbagi  of  Bruce) ; here  a great  battle  was  delivered,  in  which  the 
Funj  were  victorious,  so  that  they  became  lords  of  the  country;  ’’they  gave 
their  name  to  a part  of  the  Sennar  kingdom  in  the  Bouroum  (=  Burun)  country, 
called  also  Jebel  Fungi,  where  the  soldiers  of  the  mek  live(t. 

R.  Hartmann,  who  visited  the  country  in  1859/60,  is  of  the  opinion  that  the 
original  home  of  the  Funj  is  in  Sennar.  ’’They  recruited  their  (black)  soldiers 
from  their  military  colonies,  which  were  situated  at  the  foot  of  the  Sennar  hills, 
and  from  Kordofan  Nubas.“  ’’Between  1499  and  1530  the  Christian  state  of  Aloa 
(Aiwa)  succumbed  under  the  invasion  of  the  Funj,  who  broke  forth  from  the 
south  of  Sennar,  and  whose  military  force  consisted  partly  of  Shilluksee.  ”The 
Shilluks  are  relatives  of  the  Funj , whose  intimate  allies  they  were  during  the 
conquest  of  Sennar  in  the  16th  century.  “ 

Cailliaud  and  the  A.  E.  S.  as  well  as  Bruce  give  a list  of  the  Funj  kings, 
which,  though  differing  in  severel  items,  is  on  the  whole  consistent.  Bruce 
fixes  the  beginning  of  the  dynasty  in  the  year  1504,  Cailliaud  in  1484,  and 
A.  E.  S.  in  1493. 

Leaving  the  question  of  the  provenience  of  the  Funj  alone,  the  following  can 


LVI  Introduction 

lllllllllllllllllllllllllllllllllllllllllllllll|]lllllllllllillllilllllllllillllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllll!llllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllillllllll!l 

be  regarded  as  sure:  I.  The  kingdom  of  Funj  was  founded  in  the  beginning  of 
the  1 6th,  or  at  the  end  of  the  1 5th  century.  2.  the  political  influence  of  the  Funj 
extended  at  times  westward  beyond  the  White  Nile,  as  far  as  Darfur  and 
Kordofan;  consequently  the  Shilluks  must  also  have  been  under  the  dominion 
of  the  Funj,  as  their  country  is  situated  on  the  way  to  Kordofan.  3.  All  writers 
confirm  that  the  Funj  have  repeatedly  transplanted  great  numbers  of  Shilluk 
and  Kordofan  prisoners  into  the  Funj  country,  where  they  were  settled,  formed 
large  colonies  of  their  own,  and  finally  submerged  in  the  ”Funj“  nation.  It  was 
these  large  numbers  of  new  settlers  who  formed  the  bulk  of  the  Funj  armies 
and  enabled  them  to  carry  on  their  great  conquests.  4.  But  it  is  not  at  all  un- 
probable that  portions  of  the  Shilluk  people  should  have  emigrated  into  Sennar 
of  their  own  will ; the  coincidence  of  the  arrival  of  the  Shilluks  in  the  White 
Nile  region  and  the  foundation  of  the  Funj  kingdom  is  remarkable ; both  events 
took  place  about  the  beginning  of  the  16th  century;  at  that  time  the  Shilluks 
inhabited  both  shores  of  the  White  Nile  as  far  north  as  Kawa ; consequently 
they  lived  in  close  contact  with  the  people  of  Sennar,  and  it  seems  not  unlikely 
that  parts  of  them  should  have  pushed  forward  into  Sennar,  the  more  so  as 
they  had  only  just  arrived  in  the  country  and  were  not  yet  finally  settled ; such 
an  emigration  would  also  explain  their  now  being  limited  to  a relatively  small 
district  compared  with  the  former  much  larger  size  of  the  Shilluk  country. 
5.  The  Shilluks  themselves  tell  in  their  traditions  of  repeated  and  severe  fights 
against  the  people  of  Sennar ; they  call  the  place  where  these  wars  were  fought, 
Chai,  and  say  it  is  close  to  Roseires  on  the  Blue  Nile,  that  is  east  of  Jebel 
Gule,  where  the  old  capital  of  the  Funj  was  situated.  6.  Cailliaud  in  his  book 
’’Voyage  a Meroe,  names  50  villages  beginning  in  Fa,  in  the  Bertat  and  Fazoql 
country  on  both  sides  of  the  Blue  Nile;  as  shown  above,  Fa  is  the  characteristic 
prefix  of  Shilluk  villages,  being  an  abbreviation  of  /a,  pa  ’’village44.  It  seems 
evident  that  these  villages  are  originally  settlements  of  the  Shillluks  who 
emigrated  into  these  regions.  7.  The  Shilluks  living  in  Sennar  called  the  ab- 
original inhabitants  ”bwon  or  fwon“  (=  Fonj,  Funj)  that  is  ’’strangers44,  just 
as  to-day  they  call  every  one  who  is  not  a Shilluk:  bwoh  (=  bwonj ),  and 
finally  this  became  the  name  of  the  ’’Funj  nation44.  8.  It  is  possible  that 
this  Shilluk  population  in  Sennar  came  to  political  influence  and  took  part 
in  the  government  of  the  state.  This  becomes  even  highly  probable  by  a very 
curious  remark  of  Bruce ; where  he  translates  the  name  Fungi  by  ’’free  citizen44 
he  continues : ’’Methinks  they  should  not  boast  of  the  title  ’’free  citizen44,  because 
the  first  name  of  nobility  in  this  country  is  that  of  ’slave‘,  indeed  they  have  no 
other  title  except  this.  If  a man  in  Sennar  feels  himself  not  sufficiently  respected, 
he  will  ask  at  once : ’Do  you  not  know  who  I am?  Do  you  not  know  I am  a 


Shilluk  Women  in  arms  for  a mock-  Two  men  in  arms  A Shilluk  Warrior  withtwo  spears  and 

fight,  carrying  clubs,  spears  and  a a club;  below  knee  strips  of  sheep- 

”club-shield“  skin.  Note  the  tattoings  on  the  breast 


Mipr  ations  and  His  tor 


\L 


•J v 

llllllll 


LVII 

iiiiiiiiiiiinTiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiliiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiNiiiiiiiiiiiiiiiiiiiiiiii 
slave  Connecting  with  this  word  the  same  notion  of  pride,  as  one  in  England 
would  say : ’Do  you  not  know  I am  a peer  of  the  kingdom  All  titles  and 
offices  are  not  respected,  if  they  are  not  in  the  hands  of  a man  who  is  a slave. 
Slavery  is  in  Sennar  the  only  true  nobility  “.  This  subversion  of  social  ranks 
becomes  intelligible,  if  we  assume  a state  of  facts  as  suggested  above,  viz.  that 
the  Shilluks,  and  perhaps  also,  in  a limited  number,  the  Nubians,  who  lived  in 
the  country  as  a kind  of  military  caste  and  still  were  designated  as  slaves,  had 
in  fact  become  the  ruling  race.  They  may  even  at  times  have  possessed  the 
throne,  as  the  name  of  one  of  the  Funj  kings  indicates:  Gaadi  Abu  Shilluk.  — 
Thus  we  understand  also  the  report  of  the  executioner  from  whom  Bruce  got 
his  information : he  was  a descendant  of  the  Shilluk  immigrants,  and  considering 
the  position  the  latter  held  at  that  time,  he  was  not  wrong  in  saying  the  Funj 
were  originally  Shilluks.  The  same  is  to  he  said  of  the  Nubian  priests,  who 
claimed  for  their  home  the  region  of  theEliri  monntains.  9.  The  present  language 
of  the  Funj,  of  which  Marno  gives  some  150  words,  is  not  identical  with  the 
Shilluk  language,  but  it  shows  unmistakable  signs  of  a connection  with  the 
latter,  a number  of  words  being  common  to  both,  notably 


Funj. 
bunj  Arab 
ibibia  ant 
kamas  to  eat 
nan  hippo 
lei  giraffe 
jok  God 
kelu  star 
mine  dumb 
kaj  an  to-day 
ko-song  spear 
luss  stick 


Shilluk. 

bwoii  stranger,  Arab 
bi  white  ant 
cliamo  to  eat 
nan  crocodile 
lai  game 
jwok  God 
kyelo  star 
min  dumb 
kach  an  this  time 
ton  spear 
lot,  los  stick,  club. 


Thus  out  of  a number  of  about  150  Funj  words  given  by  Marno  1 1 are 
Shilluk  words ; and,  what  is  remarkable,  these  eleven  words  the  Funj  has  not 
in  common  with  its  neighbouring  languages  Tabi  and  Bertat,  they  can  there- 
fore not  be  borrowed  from  these  languages. 

In  1 786  the  kingdom  of  the  Funj  totally  disappeared.  King  Adlan  was  deposed 
by  the  Hameg  (Hamej),  a tribe  living  south  of  Roseires.  Anarchy  prevailed 
throughout  the  country,  and  the  kings  succeeded  each  other  in  such  rapid 
succession  that  in  the  year  1788  four  kings  successively  reigned.  During  the 
succeeding  33  years  of  anarchy  the  Hameg  continued  supreme,  and  under 
Sheikh  Nasser  they  devastated  the  northern  and  eastern  part  of  the  Sudan  with 


CONQUEST  OF 
THE  SHILLUK 
COUNTRY 


SIR  SAMUEL 
BAKER’S 
EXPEDITION 


CONQUST  BY 
THE  EGYPTIANS 
1871 


lviii  Introduction 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIHIUlHllllllllllllllllllllllllllilllllllllllllllllllillllllllllllilllllllllllllllllllllliliiiiiiiiiiiiiiiiliiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH 

fire  and  sword. 

In  1 820  the  Turkish-Egyptian  troops  under  Ismail  Pasha  occupied  the  country 
and  defeated  the  Funj  in  the  battle  of  Abu  Shoka. 

Apart  from  these  expansions  towards  the  Blue  Nile  the  Shilluks  of  the 
White  Nile  have  frequently  waged  wars  against  the  Dinkas  and  Nuers,  of 
which  their  traditions  tell.  More  severely  they  suffered  from  never-ending  raids 
by  Arabs  and  Turks,  undertaken  for  the  purpose  of  stealing  cattle  and  slaves. 

a)  By  the  Turks.  As  early  as  1820 — 1830  the  Sudan  was  conquered  by  the 
Turko-Egyptian  government,  and  was  considered  as  part  of  the  Turkish  empire; 
but  this  hardly  affected  the  political  situation  of  the  Shilluk  kingdom,  the  Tur- 
kish rule  not  being  strong  enough  to  make  its  influence  felt,  except  in  levying 
at  intervals  heavy  taxes  in  cattle  and  corn,  and  in  making  slave  raids. 

b)  By  the  Baggara  Selim.  In  1861  the  Baggara  Selim  under  Faki  Mohammed 
Kher  invaded  the  Shilluk  country  and  plundered  it  thoroughly.  Mohammed 
Kher  married  the  daughter  of  the  Shilluk  king  and  practically  made  himself  the 
ruler  of  the  country.  — 1 In  the  same  year  Sir  Samuel  Baker  started  for  his 
expedition  into  the  Sudan.  His  description  of  the  Sudan  at  this  period  gives  a 
melancholy  picture  of  the  results  of  Egyptian  rule.  He  describes  the  provinces 
as  utterly  ruined  and  only  governed  by  military  force,  the  revenue  unequal  to 
the  expenditure,  and  the  country  paralysed  by  excessive  taxation ; the  existing 
conditions  rendered  these  countries  so  worthless  to  the  State  that  their  annexation 
could  only  be  accounted  for  by  the  fruits  of  the  slave  trade.  — On  this  expe- 
dition Baker  founded  the  military  post  of  Taufikia  on  the  right  bank  of  the 
White  Nile,  near  the  mouth  of  the  Sobat;  this  place  has  since  then  consistently 
been  continued  as  a station  for  troops. 

On  Ismail  Pasha  coming  to  the  throne  in  1863  orders  for  the  suppression 
of  the  slave  trade  were  issued  and  on  Baker’s  return  journey  in  1865,  he  found 
an  Egyptian  camp  of  1000  men  established  at  Kodok  in  the  Shilluk  country 
for  the  purpose.  — Khartum  was  at  that  time  the  headquarters  of  the  slave 
traders,  who  carried  out  their  traffic  under  the  cloak  of  legitimate  commerce.  The 
traders  organised  armies  of  brigands,  and  formed  chains  of  stations,  of  about 
300  men  each,  throughout  their  districts,  which  they  had  leased  from  Govern- 
ment. Raids  were  made  on  native  tribes,  who  were  obliged  to  submit,  fly  the 
country,  or  ally  themselves  to  the  slave  hunters,  to  be  used  against  other  tribes. 

In  1871  the  Shilluk  country  was  finally  conquered  by  the  Egyptians  and 
became  a province  of  the  Turkish  empire. 

In  1874  Charles  Gordon  was  appointed  Governor  of  the  Equatorial  Pro- 
vinces, and  at  the  close  of  the  same  year  he  could  report  to  the  Egyptian  Go- 
vernment that  the  slave  trade  on  the  White  Nile  had  received  a deadly  blow. 


1 The  following  data  have  with  few  exceptions  been  taken  from  The  A.  E.  S. 


Mi gr ations  and  History  LIX 

iiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiininiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiii 

During  Gordon’s  absence  in  1875,  the  Shilluk  tribes  in  the  neighbourhood 
of  Kodok  rose  in  rebellion  against  the  oppression  of  the  Government,  and,  had 
it  not  been  for  the  presence  of  Gessi,  an  Italian  adventurer  who  had  joined 
Gordon’s  staff,  Kodok  would  probably  have  been  lost. 

A great  cause  of  disturbance  in  the  Sudan  was  the  appearance  of  the  Mahdi 
Mohammed  Ahmed,  a native  of  Dongola;  he  began  his  career  in  1881.  The 
Shilluks  and  their  country  were  in  many  ways  affected  by  these  troubles;  not 
only  did  they  with  their  own  troops  fight  against  the  Mahdi,  but  their  young 
men  also  formed  a considerable  and  valuable  part  of  the  Anglo -Egyptian  army. 

TheMahdists  extended  their  invasions  far  into  the  Sudan  and  took  possession 
also  of  the  Shilluk  country.  But  in  1890  the  Shilluks  rebelled  against  their 
oppressors:  an  Emir  of  the  Mahdi  Zeki,  Tumal,  was  sent  thither  to  quell  the 
rebellion,  with  a force  chiefly  consisting  of  the  Gallabat  men  who  had  fought 
bravely  against  the  Abyssinians  in  1889.  During  the  whole  of  1891  the  war 
against  the  Shilluks  continued,  the  Mahdists  (’’Dervishes”)  on  more  than  one 
occasion  being  heavily  defeated,  and  the  communications  between  Omdurman, 
the  residence  of  the  Khalifa,  and  Bahr  el  Jebel  being  completely  interrupted. 
Two  steamers  had  stuck  in  the  sudd  in  the  winter  of  1888,  and  had  been  taken 
by  the  Shilluks;  desperate  efforts  were  now  made  by  the  Dervishes  to  effect 
their  recapture.  In  August,  1891,  the  Nuers  were  used  as  allies  by  the  Dervishes, 
and  succeeded  in  killing  the  king  of  the  Shilluks.  Soon  afterwards,  however, 
the  Nuers  turned  against  their  allies  and  expelled  them  from  the  country  south 
of  Kodok,  whilst  the  Shilluks  inflicted  a severe  defeat  on  their  enemy  near 
Kodok,  in  December,  1891,  and  again  in  January,  1893.  The  war  was  waged 
with  indecisive  results  till  1894,  when  the  Dervishes  finally  crushed  the  Shilluks 
and  murdered  their  king’s  wife.  After  that  the  Dervishes  merely  kept  a small 
tax-collecting  outpost  at  Kodok. 

On  the  10th  September,  1898,  Kitchener  left  Omdurman  for  the  south  with 
five  gunboats  and  troops,  and  having  destroyed  a Dervish  force  of  700  at  Renk, 
arrived  at  Kodok  on  the  19th,  where  he  found  the  French  expedition  under 
Marchand.  He  left  a garrison  at  Fort  Sobat.  This  place  has  been  relinquished 
since  as  a military  post. 

On  19th  January,  1899,  an  agreement  was  signed  between  Great  Britain  and 
Egypt,  defining  the  status  of  the  Sudan,  and  laying  down  broad  principles  for 
its  government. 

In  the  same  year,  on  the  24th  November,  the  power  of  the  Khalifa  Abdallah, 
who  was  the  successor  of  Mohammed  Ahmed,  was  utterly  defeated  by  the  Anglo- 
Egyptian  army  at  Um  Dubreika;  the  Khalifa  himself  was  killed.  This  victory 
finally  stamped  out  the  Dervish  dominion  in  the  Sudan. 


REBELLION 
OF  THE 
SHILLUKS 
1875 


DISTURBANCES 
OF  THE  MAHDI, 
BEGINNING 
IN  1881 


FINAL 

DEFEAT  OF  THE 
KHALIFA  1899 


EXPEDITION 
OF  THE 
ABYSSINIANS 
1898 


LATEST 

EVENTS 


LX  I?itroduction 

>llllillllllllllllllllllllllllllllllllllllllllllllillilllllllllllllllll!llllllll!lllllllillllllllllllllllil!lllllilllllllllllll!li!llllllll!!lli!!ll!lllll!lllli:illlllllll!lllllillllllllll||||illl||||||||||||||!||||||||||||||||||||||!lllllll!| 

In  summer  1898  an  Abyssinian  force  came  down  the  Sobat.  It  arrived  at 
Sobat  mouth  at  the  end  of  June,  but,  owing  to  the  death  of  the  leader,  the  ex- 
pedition returned  almost  immediately,  without  having  a hostile  encounter  with 
the  Shilluks. 

In  April,  1903,  the  Shilluk  king  Kur  Wat  Nyedok  (Nedok)  was  deposed  for 
malpractices  5 his  successor,  Fadyet  WatKwatKerfA^r),  is  now  limited  in  power, 
and  is  subservient  in  most  things  to  the  Governor  of  the  Upper  Nile  Province, 
a Britisch  officer  resident  in  the  town  of  Kodok  (Fashoda).  Gradually  the  whole 
Shilluk  population  was  now  brought  under  the  more  direct  control  of  the  Anglo 
Egyptian  Government.  The  election  of  their  king  is  now  subject  to  the  approval 
of  the  Governor  General. 


CHRISTIAN  MISSIONS 
IN  THE  EGYPTIAN  SUDAN. 

BY  CHARLES  R.  WATSON,  PHILADELPHIA. 

The  ’’American  Mission  “ of  the  United  Presbyterian  Church  of  North  America 
and  the  Church  Missionary  Society  of  Great  Britain  are  the  two  missionary 
agencies  representing  Protestant  Christendom  in  the  Egyptian  Sudan.  Both 
Missions  began  their  work  after  the  opening  up  of  the  Sudan  through  Kitchener’s 
victory  over  the  Mahdi  forces  at  Omdurman:  the  Church  Missionary  Society 
in  1899  and  the  American  Mission  in  1900.  In  Northern  Sudan  they  labor 
alongside  of  each  other  in  a spirit  of  comity  and  cooperation,  each  developing 
such  missionary  work  as  the  other  may  not  have  taken  up  at  each  station 
occupied  by  both  societies. 

The  stations  occupied  by  the  American  Mission  in  Northern  Sudan  and  the 
forces  and  work  maintained  at  these  stations  in  1911  were  as  follows: 

Khartum:  An  ordained  American  missionary;  a native  ordained  native 
pastor;  an  organized  native  congregation  with  142  members;  a boys’  school 
with  an  enrolment  of  210;  regular  congregational  services;  a clinic;  a boys’ 
orphanage  or  home. 

Khartum  North:  Two  unmarried  American  women  missionaries  and  an 
American  doctor;  a girls’  boarding  school  with  an  enrolment  of  133  in  both 
day  and  boarding  departments;  a boys’  day  school  with  an  enrolment  of  143; 
a clinic;  regular  preaching  services. 

Omdurman:  An  ordained  American  missionary;  a boys’  school  with  an 
enrolment  of  80;  regular  preaching  services. 

Wad  Medani:  A colporteur  evangelist  with  regular  preaching  services;  a 
mixed  school  with  an  enrolment  of  8 boys  and  12  girls. 


Christian  Missions  lxi 

mini 

Atbara:  A boys’  school  with  an  enrolment  of  87;  also  informal  services. 

Wadi  Haifa:  A girls’  school  just  opened,  and  informal  services. 

Port  Sudan,  Merowe,  Suakin  and  Dueim:  There  are  native  Evan- 
gelical Church  members  at  these  centers,  and  informal  services  are  held  at  the 
first  three  places. 

The  stations  occupied  by  the  Church  Missionary  Society  in  Northen  Sudan 
and  the  forces  and  work  maintained  at  these  stations  in  191 1 were  as  follows : 

Khartum:  One  unmarried  English  missionary ; four  native  Christian  women 
workers;  a girls’  school  with  an  enrolment  of  68. 

Omdurman:  A medical  English  missionary ; two  unmarried  English  women 
missionaries;  three  native  Christian  women  workers;  a girls’  school  with  an 
enrolment  of  5 1 ; a hospital  and  a clinic. 

Atbara:  An  unmarried  English  woman  missionary;  two  native  Christian 
women  workers;  a girls’  school  with  an  enrolment  of  38. 

In  Southern  Sudan,  among  the  pagan  tribes,  each  Mission  labors  in  a distinct 
territory.  The  American  Missions’s  sphere  of  work  and  influence  lies  along  the 
Sobat  River;  that  of  the  Church  Missionary  Society  lies  along  the  upper  reaches 
of  the  White  Nile. 

The  American  Mission  opened  work  at  Doleib  Hill,  in  1902  on  the  Sobat 
River  just  six  miles  from  where  this  river  empties  into  the  White  Nile.  The 
American  force  here  consists  of  two  industrial  missionaries,  an  ordained  missio- 
nary and  a doctor.  A regular  Sabbath  morning  service  is  held,  and  those 
engaged  in  industrial  work,  ranging  in  number  from  ten  to  two  hundred,  attend 
daily  morning  service.  Evangelistic  itinerating  is  done  in  adjoining  villages. 
A boys’  school  has  been  maintained  but  with  some  irregularity.  Some  3600 
clinic  patients  have  been  treated.  Agricultural  and  industrial  training  forms  the 
chief  feature  of  the  Mission’s  work.  The  population  of  this  region  is  from  the 
Shilluk  tribe,  but  Dinka  and  Nuers  are  also  reached.  The  Mission  is  about  to 
open  another  station  farther  up  the  Sobat  River  in  the  vicinity  of  Nasser,  and 
a doctor  and  an  evangelistic  missionary  have  been  appointed  to  this  task. 

The  Church  Missionary  Society  began  its  work  at  Malek,  on  the  White  Nile, 
about  1000  miles  south  of  Khartum,  in  1908.  The  Britisch  missionary  force 
consists  of  two  ordained  men,  a lay  worker,  and  a doctor.  The  work  is  chiefly 
among  the  Thain,  Bor  and  inland  Dinkas. 

The  following  sketch  of  the  early  missionary  efforts  of  the  American  Mission 
will  be  of  interest.  In  1899,  the  Rev.  Andrew  Watson,  D.  D.,  and  the  Rev.  J. 
K.  Griffen,  D.  D.,  were  commissioned  to  visit  the  Egyptian  Sudan  and  investi- 
gate the  possibilities  for  missionary  work.  This  missionary  reconnaissance 
resulted  in  a recommendation  that  the  American  Mission,  whose  work  in  Egypt 


lxii  Introduction 

llllllllllllllllllllllllllllllllllllilillllllllllllllllllllillllllllllllllllllllilll!lllllllllllllllllltlllllllllllltlllllllllllll!lllllllllllllllll!ll!lllllllllllllllllllll!lllllllllllllllll||||||||||||||||||!llllllllllllllllll||||||||||||||| 

extended  from  Alexandria  to  Assuan  and  whose  Evangelical  Church  members 
and  adherents  were  going  into  the  Sudan  in  considerable  numbers  as  Govern- 
ment employes,  should  extend  its  work  to  the  Sudan.  Accordingly,  the  Rev. 
J.  H.  Giffen,  D.  D.,  and  Dr.  H.  T.  McLaughlin  were  commissioned  as  the 
first  missionaries  of  the  proposed  Mission.  They  reached  Omdurman  in  December, 
1900.  For  some  time,  a rigorous  prohibition  of  the  Government  forbade  all 
missionary  work  among  the  Moslems  of  Northern  Sudan.  The  work  was  there- 
fore limited  to  the  Evangelical  and  other  Christian  communities.  In  March,  1902, 
work  was  begun  at  Doleib  Hill,  among  the  black  tribes  of  Southern  Sudan. 
In  establishing  this  mission  station  practically  everything  remained  to  be  done. 
Houses  needed  to  be  provided;  at  first  of  mud,  later  of  burnt  brick,  and  later 
still  of  concrete.  Provisions  needed  to  be  secured  and  gardening  became  a 
necessity,  for  no  vegetables  or  fruit  were  to  be  had  unless  grown  by  the  missio- 
naries themselves.  Problems  of  health  became  acute,  as  life  and  work  were 
thus  undertaken  in  a region  and  a climate  where  hitherto  no  white  community 
had  established  itself.  To  these  difficulties  were  added  those  of  safety  from  wild 
animals,  and  especially  innumerable  snakes  which  infested  the  place  until  the 
land  was  somewhat  cleared  by  agriculture.  There  were  also  the  problems  of 
establishing  just  and  sympathetic  relations  with  the  people  of  the  neighborhood. 
The  early  attitude  of  suspicion  which  prevailed  is  well  illustrated  by  the  follow- 
ing incident  narrated  by  the  Rev.  Dr.  Giffen  in  his  interesting  book  ’’The 
Egyptian  Sudan.  “ 

”We  had  been  there  for  some  months,  and  thought  we  had  gained  much 
confidence  from  the  people.  We  had  a friend  visiting  us  and  this  chief,  Ariu, 
had  called  in  honor  of  our  guest.  After  some  conversation,  our  friend  said  to 
Ariu:  ’Now  you  have  a good  and  righteous  Government;  it  will  protect  you, 
and  will  help  you;  it  will  fight  your  battles  if  need  be.  And  these  missionaries 
will  teach  your  children,  will  help  you  to  cultivate  your  lands,  will  find  a market 
for  your  grain,  and  they  have  The  Book  and  will  teach  you  of  God;  you  ought 
now  to  be  quiet  and  peaceable.  Till  your  lands  and  care  for  your  herds/ 

’’After  a good  deal  of  deliberation  and  smoking,  Ariu  laid  his  pipe  aside  and 
replied:  ’Master,  you  speak  well.  We  had  here  the  Turks  (the  old  Egyptian 
Government)  and  they  said,  ”Be  submissive  to  us ; we  will  protect  you,  we  will 
fight  your  battles  four  you,  we  will  teach  you  of  God.“  But  they  took  our 
cattle,  they  destroyed  our  villages,  and  carried  our  women  and  children  into 
slavery,  and  they  are  gone.  Then  came  the  Ansar  (the  Mahdists)  and  they 
said:  ’’Come  with  us,  we  have  a great  army;  we  will  care  for  you  and  protect 
you;  we  will  give  you  plenty  to  eat,  and  a good  place  to  live;  we  have  The 
Book  and  we  will  teach  you  of  God“.  But  they  slew  our  men,  and  right  here 


Chris tian  Mis sians  lxiii 

!llllllllllllllllillllllllll!illlllllllllilllllllllllllll!llllllllllllllllllllllilllllllllllllilillllllll!llllllllilllilllllllllllllllllllllllllllllllllllllllllillllll!lll!llllllll!llllllllllllllllllllll!llllll!l!llllllllllllllllllllllllllllll 

where  these  missionaries  built  their  houses  many  of  our  men  fell  fighting  for 
their  women  and  children.  They  took  away  our  cattle,  destroyed  our  villages, 
carried  off  our  women  and  children,  and  they  too  have  gone.  Now  you  come 
and  say:  ”We  will  care  for  you;  we  will  protect  you;  we  will  fight  for  you; 
we  have  The  Booh;  we  will  teach  you.“  Master,  you  speak  well;  but  we  will 
see.1 

’’This  brief,  pathetic  story,  a review  of  their  whole  history,  reveals  everything/4 

The  supreme  problem  in  the  new  work  was,  however,  the  language,  for  the 
Shilluk  language  had  never  been  reduced  to  writing,  neither  was  any  grammar 
of  the  language  in  existence.  The  missionaries  sent  to  the  Southern  Sudan 
mission  field  labored  successively  to  reduce  the  language  to  writing  and  to 
work  out  its  grammar  and  vocabulary,  but  they  were  greatly  hampered  both 
by  the  burden  of  other  work  and  by  an  entire  lack  of  acquaintance  with  cog- 
nate African  languages.  However,  the  Rev.  Ralph  Carson  and  the  Rev.  Elbert 
McCreery  especially  were  able  to  bring  together  considerable  material  bearing 
upon  the  structure  and  vocabulary  of  the  Shilluk  language,  but  it  remained  for 
the  efforts  with  which  this  book  is  connected  to  set  forth  with  adequate  definite- 
ness the  grammatical  structure  of  the  language.  These  efforts  became  possible 
through  a generous  grant  made  by  the  Trustees  of  the  Arthington  Fund,  to  the 
Board  of  Foreign  Missions  of  the  United  Presbyterian  Church  of  North  America 
under  whose  care  the  American  Mission  in  the  Sudan  is  operated. 

Among  the  successes  of  missionary  work  during  the  brief  period  of  about 
a decade  which  has  elapsed  since  this  work  was  begun,  may  be  enumerated 
the  following  important  achievements : the  ministry  to  the  religious  life  of  many 
Christians,  Egyptians,  Levantines  and  Europeans  who  entered  the  Sudan  in 
Government  service;  the  establishment  of  preaching  centers  and  of  both 
educational  and  medical  missionary  institutions  whose  Christian  influence  is 
steady  and  far-reaching;  the  solution  of  problems  of  health,  of  residence  and 
of  agricultural  possibilities;  the  solid  foundations  laid  for  the  mastery  of  the 
language;  the  winning  of  the  sympathy  of  the  people;  and,  finally,  a hopeful 
beginning  in  the  winning  of  some  to  Christianity  and  in  the  awakening  of  a 
spirit  of  inquiry  in  a much  larger  circle. 

The  most  serious  problem  is  the  rapid  advance  of  Islam  into  pagan  territory 
through  the  aggressive  efforts  of  Moslem  traders  and  the  pervasive  influence 
of  military  posts  at  which  are  stationed  Moslem  troops. 


Reference: 

The  tribes  named  are  classified  bry  means 
of  printing  types  as  follows 

l.  HIGH-NILOTIC  GROUP, 

MIDDLE- NILOTIC  GROUPOR 

SHILLUK  CLUSTER 
LOW-NILOTIC  GROUP 
E OTHER  SUDANIC  TRIBES 

m.  BANTU-  SPEAKING  TRIBES 

IV.  Tribes  with  Harnitic  orSemitic  Lan- 
guages (of  which.  "Mlotohamitic  ") 


FIRST  PART 

GRAMMAR 


2 The  Sounds 

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FIRST  SECTION:  THE  SOUNDS. 

THE  VOWELS. 

Enumeration  of  the  Vowels  and  their  Pronunciation. 

The  quality  of  vowels  is  marked  by  signs  below  the  letters,  the  quantity  is 
marked  by  signs  above  the  letters.  Long  vowels  are  marked  by  a line,  thus: 
a = long  a.  All  vowels  which  have  no  mark  above,  are  short, 
a is  the  pure  short  ’’Italian44  a,  the  same  sound  as  in  English  father,  only  short , 
while  a in  father  is  long.  The  short  pure  a does  not  exist  in  English,  but  in 
French,  as  ami,  and  in  German  hatte.  Ex.:  hal  fence,  mak  catch! 
a is  a little  narrower  than  a , but  wider  than  e . The  Shilluk  a sometimes,  especi- 
ally when  pronounced  rapidly,  has  a tendency  to  turn  into  a,  for  instance  ha 
’’child44,  and  ma  ’’which44,  when  standing  in  compound  words,  are  generally 
spoken  hq,  he  or  even  he;  ma,  me. 

e (Bell  ae  low-front),  as  in  English  fat,  man,  perhaps  a little  more  tending  to- 
wards e,  as  in  English  let,  well.  Ex. : ket  go ! bet  fish-spear. 
e (Bell  e mid-front)  as  in  French  eti.  This  sound  is  not  frequent.  Ex.:  atet 
ichneumon. 

e (Bell  eh  mid-mixed),  a very  short,  and  almost  voiceless  sound,  like  e in  below, 
fishes,  or  like  a in  idea.  It  is  the  so-called  ‘helping  vowel‘.  The  short  e 
does  not  occur  at  the  end  of  a word,  whereas  e very  often  finishes  a word. 
In  all  these  cases  e is  written  instead  of  e.  Thus  e at  the  end  of  a word  is 
always  to  be  read  e.  Only  where  e stands  in  the  middle  of  a word,  it  is 
marked  e;  ex.:  nek  killed. 

i (Bell  i high-front)  like  i in  bit,  pity;  ex.:  witi  arrived,  kinau  thus. 
i as  in  beer,  keen,  he,  but  shorter ; ex. : abikyel  six. 

a (Bell  a mid-back),  a sound  between  a and  o,  like  u in  but;  ex.:  gat  river, 
o (Bell  o low-back),  as  in  not,  folly;  ex.:  go  him,  gol  court,  hql  cut.  If  o stands 
at  the  end  of  polysyllabic  words,  it  is  pronounced  very  faintly,  so  that  often 
merely  an  e is  heard.  But  on  close  attention  one  will  in  most  cases  hear  the 
o.  In  analogy  with  e , this  o ought  to  be  written  o,  but  as  it  occurs  at  the  end 
of  words  with  more  than  one  syllable  only  (and  o never  occurs  here),  I always 
write  o instead  of  o. 

o like  o in  note,  mote,  but  shorter  and  narrower,  and  without  the  final  sounding 
of  u,  which  the  English  o in  note  has.  In  French  seau,  German  so,  ital.  dolore. 
Ex.:  lot  club. 


The  Vowels  " 3 

iiiiiiiiiiiiiiiiiiiiiiiiiiiijiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

u (Bell  u high-back),  as  in  English  full,  put,  ex.:  bu  to  have  not. 

u like  Engl,  fool,  mood,  but  shorter.  French  sou.  Ex.:  kudo  to  be  silent. 

System  of  the  Vowels. 

a 

a a 
0 e 

0 e 

u e i 
u i 

Long  Vowels. 

All  vowels,  including  e , may  be  long. 

a (Bell  a mid-back)  engl.  father,  ital.  padre,  German  Vater. 

a between  a and  0,  almost  as  u in  further;  ex.:  f ado  to  fall. 

1 almost  as  a in  careful,  ai  in  laird,  ei  in  heir;  ex.:  tero  people,  iieno  much. 

e as  a in  save,  bale;  ex.:  yejo  to  sweep. 

e:  yet  roads. 

1:  chin  bowels. 

1 (Bell  i high-front)  as  in  meal,  bear;  ex.:  riho  to  run. 

0 (Bell  0 mid-back),  as  0 in  mole,  note,  but  narrower,  and  without  the  final 
sound  of  u,  which  is  peculiar  to  this  English  o;  ex. : choti  it  is  finished. 

u : nuti  not  yet. 

u as  00  in  fool,  cool;  ex.:  rumo  to  think. 

Remarks. 

1.  The  vowels  are  pronounced  with  a soft  aspiration  (the  so-called  gradual 
glottid). 

2.  i and  u,  when  standing  in  a closed  syllable,  that  is  a syllable  ending  in  a 
consonant,  generally  are  pronounced  almost  i and  u. 

3.  In  forming  u and  i the  mouth  is  wider  opened  than  in  the  formation  of  u 
and  i;  u and  i may  therefore  be  called  wide  vowels,  while  u and  i are 
narrow.  (In  forming  u the  hind-part  of  the  tongue  is  raised,  in  forming  u 
it  is  lowered;  likewise  in  the  formation  of  i the  forepart  of  the  tongue  is  raised, 
and  in  forming  i it  is  lowered. 

4.  According  to  their  place  of  formation  in  the  mouth  u,  u and  0 are  back  (or 
velar)  vowels,  i,  i e,  e are  front  (palatal)  vowels. 

5.  The  language  has  no  nasal  vowels. 

6.  0 and  o}  e and  e are  not  so  strictly  distinguished  as  is  done  in  some  other 
languages. 

WESTERMANN,  The  Shilluk  People.  I 


4 The  Sounds 

niiiiiiiiiiiiiiiiiiiiiiititiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH 

Diphthongs. 

ai  as  y in  spy.  au  as  ow  in  fowl.  oi  as  oi  in  oil. 

ou  as  o in  note,  but  the  u sound  is  more  distinct  than  in  the  English  o. 
ei  almost  as  ei  in  eight,  but  the  i is  heard  more  distinctly  than  in  English ; ei 
and  ou  are  almost  two-syllabic. 

The  sounds  ch , j,  sh  and  n,  when  following  a vowel,  generally  have  a slight 
i sound  before  them,  which  combines  with  the  preceding  vowel  to  a diphthong. 
This  i sound  is,  however,  not  expressed  in  writing,  because  i . it  occurs  regularly 
before  the  said  consonants,  and  2.  some  individuals  pronounce  it  so  slightly,  that 
in  some  cases  one  may  doubt,  whether  it  really  exists.  Thus^ac/i  ”home“  is  to 
be  pronounced  paich;  goch  ”beaten“  : goich;  bano  ”to  refuse“  : baino. 

This  i sound  is  best  heard  in  those  cases,  where  the  preceding  vowel  is  a}  o 
or  e. 

If,  however,  a vowel  follows  the  above  mentioned  consonants,  so  that  the 
word  does  not  end  in  a consonant,  but  becomes  two-syllabic,  the  i sound  some- 
times disappears  altogether.  The  reason  for  this  is,  the  connection  between  the 
first  vowel  and  the  second  consonant  not  being  so  narrow  here  as  is  the  case 
in  a monosyllabic  word.  Thus  “goch“  is  pronounced  “goich“,  but  go  jo  hardly  has 
any  i sound.  Likewise  “lach“  = laich but  lajo  — la-jo  without  an  i sound. 

Semivowels. 

y as  y in  yes;  it  has  never  the  vocalic  value  as  in  the  English  spy. 
w as  w in  well;  w is  sometimes  pronounced  with  almost  unrounded  lips. 
y and  w are  unsyllabic  i and  u. 

When  following  a vowel,  also  when  beginning  a word,  y and  w have  a slight 
i and  u sound  before  them ; thus  yeyo  to  believe  almost  sounds  iylyo,  war  night 
and  awa  yesterday  almost  sound  uwar,  auwa.  These  i and  u sounds  are  not 
expressed  in  writing. 

Combinations  of  consonant  and  semivowel  are  very  frequent. 


THE  CONSONANTS. 

Enumeration  of  the  Consonants  and  their  Pronunciation. 

b as  in  English ; Ex. : bo.no  to  refuse. 

ch  is  a palatal  t;  in  phonetic  writing  t';  it  is  therefore  not  quite  the  same  sound 
as  in  church,  child.  The  sound  is  articulated  further  back  in  the  mouth,  and 
therefore  is  thinner . Ex. : chol  Shilluk.  See  also  j and  sh. 


The  Consonants  5 

tlillllllll!llll!lllllllil!lllllllllllllllllllli:illllllllllllllllllllllll!llllllilll!illll>llllilllll!lllllll<llilllliilllllllllllllll!lllllllllllllllllllillillllllllllllllllllllilillllllllllllllllllllllllllllllllllllllllllllllllllllllll!ll!l 

d as  in  English;  Ex. : demo  to  fall;  when  standing  between  two  vowels,  it  is 
hardly  distinguishable  from  r. 

d is  an  interdental  d;  put  the  tongue  between  the  teeth-rows,  so  that  it  is  visible 
from  without  between  the  teeth,  then  press  it  lightly  against  the  upper  teeth, 
and  pronounce  a d.  Ex. : dok  mouth. 

/as  in  English;  sometimes  /,  that  is,  an  / pronounced  with  both  lips  (while/ 
is  formed  by  pressing  the  lower  lip  against  the  upper  teeth,  in  forming  / both 
lips  are  pressed  together)  is  used  instead  of  /.  Ex. : fano  to  divide. 

g always  hard,  as  in  garden,  gold,  never  as  in  George.  Ex. : gon  him. 

h occurs  only  in  some  exclamations;  it  is  sounded  a little  stronger  than  the 
English  h in  he ; e.  g.  huh  exclamation  of  surprise  ( u followed  by  a strong 
aspiration) . 

y might  be  called  a fricative  g;  it  is  in  the  same  relation  to  g , as  v is  to  b.  It 
might  be  compared  with  the  Arabic  Ghain,  but  is  much  softer,  and  its  place 
of  articulation  does  not  lie  so  far  back  in  the  throat  as  that  of  Ghain.  Ex.  : 
yen  him,  yam  thigh.  In  forming  y the  back  part  of  the  tongue  has  nearly  the 
same  position  as  in  the  pronunciation  of  u,  but  the  lips  are  of  course  not 
rounded. 

j is  a palatal  d;  in  phonetic  writing  d';  it  is  therefore  not  quite  the  same  sound 
as  the  English  j in  jest,  just.  It  is  articulated  a little  further  back  in  the  mouths 
and  therefore  sounds  thinner.  E m.'.jago  chief.  — ch  and  j have  the  same  place 
of  articulation;  the  middle  of  the  tongue's  back  is  pressed  against  the  hind- 
part  of  the  hard  palatum. 

k l m n are  as  in  English.  But  l , when  standing  at  the  end  of  a word,  is  rolled, 
almost  as  the  English  pronounce  the  ll  in  well. 

n is  a palatal  n;  it  is  pronounced  like  n in  canon,  or  like  Italian  and  French 
gn  in  signore,  seigneur.  Its  pronunciation  is  somewhat  difficult,  if  it  stands 
at  the  end  of  a word;  here  sometimes  foreigners  pronounce  h instead  of  n. 
This  can  easily  be  avoided  by  adding  the  so-called  ‘helping  vowefi  to  n ; 
instead  of  saying  len  war,  say  lehe.  Compare  also  such  French  words  as 
Compiegne,  Champagne,  where  also  h ends  a word.  Ex.:  ha  child. 

n is  an  interdental  n,  pronounced  by  putting  the  tongue  between  the  teeth,  as 
in  d.  Ex.:  van  eni  this  tree. 

r\  U r\  — 

h is  a velar  n;  it  is  pronounced  like  ng  in  singer,  or  like  n in  Con-go.  Its  pro- 
nunciation is  only  difficult  at  the  beginning  of  a word.  Divide:  si-nger,  and 
pronounce  ”nger“  only;  this  ng  is  exactly  the  sound  of  h.  Ex.  : faho  to 
divide,  halo  to  cut. 

p as  in  English. 

r is  formed  with  the  tongue's  end.  It  is  not  rolled  (trilled),  but  pronounced 


6 The  Sounds 

IlilllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllN 

very  slightly,  so  that  often  between  two  vowels,  r and  d are  hardly  distingui- 
shable. 

sh  is  formed  farther  hack  in  the  mouth  than  the  English  sh.  It  is  nearly  the 
same  sound  as  the  German  ch  in  “ ich , dich{(;  in  phonetic  writing  When  ch , 
sh  and^'  stand  before  the  vowels  a o o u u,  they  are  accompanied  by  a his- 
sing sound,  so  that  they  tend  somewhat  more  to  the  English  ch,  sh  and  j, 
but  they  are  never  identical  with  them. 
s is  an  interdental  s,  it  is  pronounced  as  the  sharp  th  in  thing. 
t as  in  English. 

t is  the  interdental  t;  it  is  formed  just  in  the  same  way  as  d , only  the  tongue 
is  pressed  more  tightly  between  the  teeth,  and  thus  a t is  produced. 
z is  an  interdental  z,  like  th  in  these. 


I O.  System  of  the  Consonants. 


Mutes 

Fricatives 

Liquids 

Nasals 

Semi- 

vowels 

Voiceless 

Voiced 

Voiceless  | Voiced 

Velars 

k 

9 

— 

r 

— 

h 

— 

Palatals 

ch 

j 

sh 

— 

— 

n 

y 

Alveolars 

t 

d 

— 

— 

r l 

n 

— 

Interdentals 

t 

d 

s 

z 

— 

n 

— 

Labials 

P 

b 

f>f 

— 

— 

m 

w 

Remarks. 

II.  I.  The  consonants  m3  n9  l and  r may  form  a syllable,  thus  having  the  quality 
and  function  of  a vowel;  in  these  cases  they  are  designated  thus:  m}  n,  r9  l; 
they  may  then  also  have  their  own  tones. 

2.  The  consonants  g,  k may  have  a twofold  pronunciation.  When  standing  before 
a velar  vowel  they  are  articulated  further  back  in  the  mouth  than  before  a 
palatal  vowel ; the  g in  gu  and  k in  ku  lie  farther  back  than  the  g in  ginf  and 
k in  kinau;  but  this  difference  in  pronunciation  is  not  marked  by  different 
signs. 

3.  Double  consonants  are  rare,  but  are  sometimes  pronounced,  for  instance  the 
l in  Cholo  ”Shilluk“  is  frequently  pronounced  distinctly  long:  Chollo;  I also 
heard  ponno  lum  to  weed  grass,  besides  pong;  kot  6 mmokb  it  is  raining. 


Change  of  Sounds  7 

iiiiiiiiiiiiiiiiiiiiitiftiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin^ 

CHANGE  OF  SOUNDS. 

The  change  of  sounds  takes  a large  and  important  part  in  the  grammar  of 
the  Shilluk  language. 

In  order  to  show  the  changes  which  certain  sounds  have  undergone,  it  is  in 
some  cases  necessary  to  take  the  neighbouring  related  languages  into  conside- 
ration; they  in  many  instances  help  to  clear  up  transformations  of  sounds  and 
to  demonstrate  older  forms  of  sounds  which  from  the  Shilluk  alone  cannot  be 
seen. 

Change  of  Vowels. 

Quantity. 

Long  and  short  vowels  are  in  Shi.  not  always  so  strictly  distinguished  as  is 
done  in  other  Sudan  languages.  There  is,  in  certain  cases,  some  liberty  in  using 
a long  or  a short  vowel;  but  in  other  cases  again  the  lengthening  or  shortening 
of  a vowel  means  different  grammatical  functions.  The  most  important  of  the 
changes  will  be  given  here. 

Frequently  a vowel  is  long  when  standing  in  an  open  syllable,  that  is,  a syl- 
lable ending  in  a vowel,  but  it  becomes  short,  when  standing  in  a closed  syl- 
lable (a  syllable  ending  in  a consonant)  of  the  same  word:  yan  I,  but  ya  I ; yin 
you,  hut  yi  you ; hal  boy,  nara  my  hoy;  jal  man,  jalo  man;  fa  not,  fat  not. 

The  demonstrative  n (see  138)  causes  the  preceding  vowel  to  become  long. 
The  reason  for  this  may  be  that  n was  originally  an  independent  word  (in), 
with  a vowel  of  its  own,  the  quantity  of  this  vowel  being  added  to  the  vowel 
preceding  n:  hate  man,  nan  this  man. 

A vowel  may  be  lengthened  at  will,  in  order  to  intensify  the  meaning  of  a 
word,  e.  g. : e kudo  he  was  silent;  e kudo  he  was  silent  for  a long  time,  he  re- 
mained in  a deep,  musing  silence  f tig 0 he  is  strong,  e hudo  he  is  (something) 
in  a high  degree;  e tigb  yi  rajo,  or:  e hudo  yi  rajq  he  is  very,  very  strong  in 
badness,  he  surpasses  everything  in  badness,  is  exceedingly  bad.  Chiefly  some 
adjectives  may  lengthen  their  vowel  exceedingly,  so  that  instead  of  one  line 
above  the  vowel,  two  or  three  ought  properly  to  be  written:  kech  strong  kech 
very  strong,  rack  bad,  rheh  or  rkch,  very  bad;  often  when  such  an  adjective  is 
said  twice  (see  1 5 1),  the  second  time  the  vowel  is  lengthened:  kech  kech,  rdch 
rdch. 

Interjections  also  may  have  short,  long  or  very  long  vowel  according  to  the 
degree  of  excitement  which  is  to  be  expressed. 

In  fluent  speech  frequently  a vowel  is  shortened,  which  is  pronounced  long, 
if  the  word  is  spoken  alone. 


8 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


The  Sounds 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiit 


In  the  vocative  case  the  (last)  vowel  becomes  long:  nate  man,  nati  o man! 
(see  also  129). 

Regular  changes  of  vowel-quantity  take  place  in  forming  singular  and  plural 
of  nouns,  and  in  forming  the  tenses  of  the  verb.  Of  these  only  a few  examples 
are  given  here,  for  more  see  123,  156  ss. 

Singular  short  vowel  Plural  long  vowel 

bkbk-bkhk,  egret;  brbk-orbk  astuteness. 

Singular  long  vowel  Plural  short  vowel 

obggo-obbk  albino;  goji-gochi  sword. 

In  Verbs  : 

yd  go  jo  I am  beating  yd  goch  I was  beaten  yd  nago  I kill 

yd  neka  dan  I killed  a man. 

Frequently  a change  of  quantity  coincides  with  a change  of  quality;  see  below. 

Quality. 

Here  again  the  changes  in  the  formation  of  singular  and  plural  and  in  the 
tenses  and  modes  of  the  verb  are  of  prominent  importance;  a few  examples 
will  suffice  here;  for  more  see  124. 

It  is  particularly  to  be  observed  in  the  following  examples  that,  as  mentioned 
above,  frequently  change  of  quality  and  of  quantity  coincide,  and  that  in  some 
cases  a change  of  tone  is  added  to  these  two.  No  doubt  these  changes  have 
influenced  each  other,  one  causing,  or  cooperating  in  causing,  the  other. 

A most  prominent  change  is  that  of  a long  or  short  a or  a,  and  in  some  cases 
e , being  reduced  to  e: 

a j e:  agak-agekl  crow  ogwal-dgwell  frog  oywak-dyweki  crane 

olak-dleki  a fish. 

a j e:  blam-6lem\  sycomore  spoon  kw&rb-kweri  pole. 

a y e:  rat  king  (older  form),  rit  (properly  ret) 1 king  (present  form);  rat  is  still 
used  in  a composition:  rat  labg  king  of  the  people,  and  when  possessive 
pronouns  are  added:  rada  my  king. 

wato  and  weto  to  arrive;  wat  heads,  wete  nu  heads  of  lions;  dak  third, 
adek  three.  Here  always  a represents  the  older,  e the  younger  form, 
a y e : bago  to  boil 
fang  to  hide 
kagg  to  ache 
nagg  to  kill 
pang  to  fill 
fadg  to  be  tired 
kado  to  twist 


past  bek 
past  fenl 
past  kek 
past  nek 
and  pekg  to  fill 
and  fedg  to  be  tired 
and  kedo  to  twist. 


fadg  to  be  tired  past  fet 


kadg  to  bring 
kadg  to  twist 
kabg  to  take 
kadg  to  bring 


past  kel 
past  kel 
n.  kbpo 

and  kelg  to  bring 


1 In  some  words  my  materials  give  i,  where  e was  to  be  expected;  this  is  doubtless  misheard. 
For  “king“  rit  being  introduced  already,  I keep  this  orthography  instead  of  writing  ret , which 
would  be  more  correct. 


Change  of  Sounds  - 9 

Illllll!lllllllllllllllllllllillllllllllillllllllllllllllllll!l!lllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllll!llllllllllllillllll!llllll!lillllllllillllllllllllllllllllll!!llllllllllllllll 

e,e)  e:  odek-udekl  a mat  otet-otitl  a pot  otwel-otwell  a fish 

alebo-alipi  a bird  olet-oletl  hawk. 

In  all  these  cases  except  a few,  the  vowel  e has  high  or  high-low  tone.  Even 
in  the  verbs  with  double  forms,  e.  g.fado  and  fedo  to  be  tired,  the  second  form 
originates  from  a form  with  high  tone,  see  188.  It  is  therefore  hardly  to  be 
doubted  that  the  high  tone  is  the  cause  of  the  vowel  being  reduced  to  e. 

0 ) o ) e.  The  singular  of  the  noun,  and  the  present  tense  of  the  verb  end  in  o, 
which  was  no  doubt  originally  0.  This  o is  very  often  pronounced  e . The 
reason  for  this  is  that  the  emphasis  (stress-tone)  always  lies  on  the  stem-syll- 
able, consequently  the  pronunciation  of  0 (o)  is  neglected  and  is  reduced  to  e. 
In  the  first  instances  it  is  the  high  tone,  in  the  last  the  absence  of  a stress, 
which  causes  the  reduction  of  a full  vowel  to  e. 

A short,  pure  a3  when  lengthened,  often  becomes  a ; there  is  a general  ten- 
dency in  the  language  to  pronounce  a long  a as  a,  so  that  it  is  sometimes  diffi- 
cult to  decide,  whether  one  ought  to  write  a or  a ; often  there  are  no  doubt 
individual  differences. 

achwat-dchwht  guinea-fowl  kal-kali  fence  dak-dak  pot 

chabo  to  mix  past  chapa  lago  to  inherit  past  laka. 

But  mark  the  opposite:  hwalo  to  touch  past  hwati  haro  to  gnarl  past  ham. 

Long  or  short  a or  a ) short  e.  Here  the  coincidence  of  change  of  quantity 
with  change  of  quality  is  the  rule:  a long  a or  a becomes  a short  e.  The  shorte- 
ning of  the  vowel  is  probably  the  prius;  its  consequence  was  a and  a be- 
coming e. 


ma  and  me  which 

kepd  and  kepe  because 

kado  and  kedo  to  go 

Iwah  and  Iweh  poor,  worthless 

gwaro  to  snatch,  past  gwer 

yat-yen  tree 

lago  and  leko  to  dream 

paho  and  peko  to  fill 


ha  and  he  child 
jago  and  jeko  to  rule 
kwalo  and  kweto  to  steal 
gwaho  to  err,  past  gweh 
ma-mek  aunt 

ya  and  yeha  (from  yaha)  to  be 
yabo  and  yebo  to  open 
labo  and  lepo  mud. 


But  mark:  rach  bad  reho  to  become  bad;  ateh-athh  hat;  yei-yat  boat. 

In  the  double  forms  of  verbs  the  form  with  a is  the  primitive,  from  which 
that  with  e is  derived;  see  188. 
a and  e change  in:  hajo  and  he  jo  to  know. 

e and  e change  in:  atet-atet  mangouste  aheno-ahen  red  ant  owet-owet  a mat 
i and  e change  in : wido  to  exchange  past  wela 

libo  to  come  stealthily  past  lepa. 

vice  versa:  yet-yit  scorpion,  yet-yit  a well. 


20. 


2 1. 


22. 


io  The  Sounds 

tlllllll!l!lllllllllllllll!lllllllllllllllllllllllllllllllltllllllilllllllllllli!lllllllllllllll!llllilllllllllllllllllllllllillllllllllllllltllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllll|||||||||||||||||||||||||!llll||||| 

i and  e change  in:  riho  to  run;  past  a reh. 

o and  u,  u change  in:  goro  and  guro  to  tattoo,  rqmo  and  rumo  to  meet 

bkqdq-okutl  hedgehog  mqgo-muki  beer  koch-kuchi  axe. 
vice  versa : kudo  to  pull  out,  past  kola , fudo  | to  pull 

nudo  to  cut,  past  hola  fonQ.  J out 

lugo  to  turn  past  logi;  rum-orqm  nose, 

o and  o change  in : ahon-ahoni  a knife  chor-chor  vulture 

bor-bor  boil;  and:  toch-toach  gun;  this  last  example  suggests 
that  o was  changed  into  o by  an  inserted  a. 
o and  u change  in:  kodo  to  fasten  n.  kudo ; chudo  and  cliolo  to  avenge, 
kuno  and  kodo  to  blow  up. 

The  vowels  e and  o can  in  many  cases  be  shown  to  be  not  primitive. 
e < a. 

lek  tooth  Any.  lak 

keno  gourd  Ju.  kano 

hwech  smell  Any.  hwai 

neno  to  sleep  Nu.  nalu 

kwen  bread  Ju.  kwon  Nr.  kwan,  Bo.  koa  neno  much  Nr.  nwan 

kyen  horse  Ju.  akaja  Gra.  kana ; (chwe  fat  Nr.  chwat) 

ahwen  four  Nr.  nwan  nyen  metal  Ju.  gana. 

In  these  words  the  form  with  a is  doubtless  the  older  one;  in  Shi.  a has, 
from  reasons  not  known,  changed  into  e (or  e). 
e { ia. 


welo  to  travel  Ba.  wala 
kech  | bitter,  Nu.  1 kagal 
j sharp  j sharp 

neno  to  see  Nu.  nale 


pek  to  be  heavy  Any.  pyak 

tek  to  be  hard  Di.  tyek  ( tyek ?)  Bo.  tigo 

pecho, , pyecho  to  ask  Ba.  pija 

remo  blood,  Ba.  rima,  Bo.  trama,  Nr.  ryem. 

These  words  have  originally  the  vowels  ia,  of  which  i probably  is  the  oldest; 
see  Bo.  tigo  and  Ba.  pija , rima , here  the  second  vowel,  a,  is  not  yet  added. 
When  a was  suffixed,  the  first  vowel,  i,  became  unsyllabic,  that  is,  it  turned 
into  y;  this  form  is  preserved  in  pyak;  a was  then  assimilated  to  i (y)  and  thus 
turned  into  e:  tyek , pyecho,  ryem;  finally  in  Shi.  the  y was  absorbed  wholly  by 
e,  and  ~e  remained;  but,  as  the  examples  show,  in  many  words  both  forms,  | 
and  ye,  are  still  existing, 
o ^ wa  or  ua. 

iv  or  u preceding  an  a has  often  assimilated  the  a,  so  it  became  o;  in  certain 
cases  the  u or  w has  then  been  wholly  absorbed  by  o,  so  that  ua,  wajwoj  o. 

Compare  the  following  examples: 

wa  and  wo  we;  wa  is  the  primitive,  wo  the  influenced  form;  likewise:  gwdno 


Change  of  Sounds  n 

iiiiiiiiiiiiiiiiiiiiiiifiiiiiiniiilliiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiifmiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

and  gwono  to  scratch,  hudo  to  cut,  halo  to  butcher,  hoto  to  cut. 


to  to  die  Ba.  tuan 

ywqho  to  cry  Ga.  ywak 

boro  afternoon  Ga.  abwar 
abwok  maize  Any.  aback 

kwqro  cotton  Ga.  waro 

go  jo  to  beat  Any.  gwai 

chwou  man  Ga.  chwa 

chwoto  to  call  Nr.  chal 


Bo. 

Nr. 


gba 

chau 


rqho  to  dive  Di.  rwah 
Iwqko  to  wash  Nr.  lah  Ba. 
rqdo  thirst  Ga.  orwar  Ju. 
hwqlo  | to  bear,  Ga.  hwala 
J beget 

aho  what  Nr.  hu,  Di. 
yo  road  yu  tocli  narrow  road 
ogwok  fox  Nr.  gwak. 


lalaji 

ryau 


ena 


omar 


In  these  words  o is  evidently  an  original  a;  in  Shi.  the  a has  in  all  cases 
been  assimilated  by  the  preceding  u or  w , while  in  other  languages  the  primitive 
a is  preserved.  In  Shi.  hudo  ”to  cut“,  the  vowel,  a,  is  not  yet  added;  in  halo 
”to  butcher",  the  suffixed  a has  dropped  the  u;  here  is  no  assimilation,  but  sim- 
ply the  elision  of  u;  whereas  in  hoto  both  vowels  are  contracted  to  one;  an 
analogous  case  is  aho  what;  the  primitive  vowel  is  u:  Nr.  hu  what;  later  an 
a was  added;  before  this  a the  primitive  vowel  u dropped  in  Di.:  eha  what; 
in  Shi.  both  vowels  were  first  assimilated  and  then  contracted : ho  (the  be- 
ginning a does  not  belong  to  the  stem,  see  124)  what.  Note  also  yo  road,  but 
yu  took  narrow  road,  and  yu  Fakoi  the  way  to  F.,  from  original  yu;  this  older 
form  is  preserved  in  connections  of  the  word  with  a determinative;  later  an  a 
was  added,  which  united  with  u to  0. 

Compare  also  the  following  words: 

omoro  roan  antelope 
yqmo  wind 
okok  blossom 

These  either  have  the  same  origin  as  the  examples  given  above,  the  w,  u 
having  been  dropped  in  both  respective  languages,  or  the  original  vowel  is 
simply  a , which,  for  reasons  unknown,  has  become  0 in  Shi. 

It  is  of  course  probable  that,  in  analogy  with  the  development  shown  above, 
many,  if  not  all,  words  with  wo , ye, , and  perhaps  also  those  with  0,  e had  the 
original  vowel  a,  or  ua,  ia , though  this  a may  no  more  be  visible  now  in  any 
of  the  related  languages. 

Some  of  these  words  show  that  the  first  of  the  two  vowels  (ia,  ua)  was  i,  u , 
and  that  the  a was  added  later;  compare  hudo,  halo,  hoto;  said  atudo  goose, 
Di.  twol  (twol?).  Nr.  twor;  hudo  and  atudo  are  the  eldest  forms;  then  a was 
suffixed,  see  above;  in  Nr.  twor,  ua  became  uo  ) wo,  whereas  in  Shi.  atudo  was 
preserved,  no  second  vowel  being  added  here. 

If  a is  a secondary  vowel,  it  must  of  course  have  been  added  for  a certain 
purpose,  by  adding  it  the  meaning  of  the  word  must  undergo  a change;  this  is 


Ju. 

Ga.  yamo 
Di.  gak. 


23 


24 


12  The  Sounds 

IlllllUlllllllllllllllllllllllllllllllllllllllltllllllllllllllltlllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllilllllllllllllllllllllll! 

the  case  in  hudg  to  cut  and  halo  to  butcher.  For  more  examples  of  the  addition 
of  a second  vowel  see  70. 

A good  example  for  w being  dropped  altogether  in  Shi.  is  this : rndgo  to  catch, 
Ga.  mako,  Ba.  mok , Di.  mwgk  ^ *mua  or  *mwa. 

A different  evolution  have 

twgn  male,  Di.  wton ; chohg  to  heap  up,  assemble,  Di.  wchah.  Here  again  the 
primitive  vowel  is  a,  as  is  evident  from  wchah ; now  an  u — in  Di.  preserved 
as  w — was  pre fixed  to  the  stem,  and  in  Shi.  was  received  into  the  stem,  so 
wchah  ) chwoh , wton  ) twon.  See  also  the  formation  of  the  passive  173  ss. 

So  we  have  two  forms  of  adding  a second  vowel  to  the  stem : 

a)  consonant  + vowel  -f-  vowel:  t -f-  u -f-  « > twa9  two , to; 

b)  vowel  consonant  -|-  vowel:  u t -|-  a j wta,  twa,  two,  to. 

Assimilation  of  Vowels. 

Some  assimilations  are  treated  above : ia  j ie,  ye;  ua  > uo , wo.  Others  are : 
wich  head  and  wuch;  w(tg  to  arrive,  and  wuto:  i has  been  assimilated  by  the 
preceding  w and  thus  become  u; 
ya  u ”1  shall“  is  often  pronounced  yo  u,  ya  u; 
bugin  ’’there  is  not“,  and  bigin; 

bu  ’’not  to  beu,  and  bogon  ’’there  is  not“  < bu  -j-  gon • 

yigo  to  become,  and  yogo; 

tyel  foot,  tyala  my  foot; 

ban6n  it  is,  and  benSn; 

hi  re  ’’with  its  body“  becomes  ke  re; 

yi  re  why  you,  but  d re,  why  he ; 

k{  ”and“,  but:  wu  ku  bgdo  you  and  the  smith:  i is  assimilated  to  the  preceding  u. 
an  this,  dni  that;  an  i has  been  affixed  to  an,  and  has  turned  the  a to  e.  (Note 
the  change  of  tone  in  this  last  example : the  low  tone  designates  the  nearer,  the 
high  tone  the  farther  distance). 

Contraction  and  Elision  of  Vowels. 

Some  have  been  shown  above:  ia  > ya,  ye  ) e;  ua  > wa,  wo  ) 0.  Others  are: 
yi  u ’’you  will“  ) yu.  mi  en  his  mother  ) men.  wi  en  his  father  ) wen. 

Where  two  vowels  of  different  words  meet  together,  generally  one  is  dropped : 
kwaro  a my  grandfather  ) kwara. 

kwaro  i thy  grandfather  ) kwari,  and  likewise  all  these  connections. 

afoachi  ak  these  rabbits  ) afoach  ak. 

yi  gwgk  ahg  what  are  you  doing  > yi  gwg  hg ? 

yi  kobg  adi  what  do  you  say  ) yi  kob  adi,  or:  yi  kd  di? 

In  the  nasalization  of  final  consonants  a final  vowel  is  dropped : jagg  chief  > 
ja.h;  see  127. 


Change  of  Sounds  . 13 

iitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiTiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


Change  of  Semivowels. 


In  forming  the  singular  and  plural  of  nouns  and  the  tenses  of  verbs,  frequent 
changes  of  semivowels  are  to  be  observed.  As  is  said  above,  the  semivowels 
within  a word  are  probably  original  vowels,  w (u,  y (i.  In  many  of  those 
cases  where  the  u or  i had  a high  tone , it  has  not  become  a semivowel,  but  has 
retained  its  original  form.  If  the  u,  i with  a high  tone  did  become  a semivowel, 
its  tone  was  transferred  to  the  following  vowel ; it  is  sometimes  difficult  to  decide 
whether  one  ought  to  write  uo  or  wo. 

A few  examples  of  the  changes  may  he  given  here;  for  more  see  124  14  15. 
o and  wo:  gogg  to  work  passive  gwok  kobo  to  speak  passive  kwop 
ogwgk-ogbkl  jackal  otwgn-oton  cock 

koto  and  kwoto  to  drive  okwgr-okbri  serval. 

vice  versa;  mbk-mwbk  dog-head  fish. 

0 and  wo : kono  and  kwono  to  help  hoto  and  hwoto  to  spit, 

vice  versa:  kwot-kot  shield. 

wo,  wo  and  uo,  uo:  nwoto,  nuoto  and  nuto  to  show. 

The  vowel  u has  been  preserved  in : 
kughg  to  taste,  past  a kwoha;  kwojo  to  sew,  n.  kuojb. 
nwgbg  to  knead,  n.  nubbb; 

gwok-guok  dog;  kwbm-kubml  chair;  tojo  and  tuojo  to  tie. 

Changes  between  e and  ye: 
gedo  and  gyedo  to  build ; kedo  and  kyedo  to  dig 
fyer-fbri  back-bone;  iiero  to  let  the  milk  down,  hyedo  to  milk. 

The  vowel  i has  been  preserved  in: 
geto  to  sacrifice,  and  gieto;  obeeh-obiech  reed 
lyech-liech  elephant;  kyedo  to  refuse,  n.  kiedo. 
y (w:  yei  soul  Di.  wei  gwelo  and  gyelo  ring 

gyeno  fowl  An y.  gweno  kyedo  to  refuse  Ga.  kwero 

lyelo  to  save  Nr.  Iwel  fyou  heart  Di.  pwou 

kyen  horse  Any.  okwen. 

In  most  of  these  words  the  cause  of  w being  transformed  into  y may  be  the 
following  vowel  e,  e,  which,  being  palatal,  assimilated  w into  the  palatal  y. 

Elision  of  an  original  w: 

woro  and  oro  to  send,  orb  relative  by  marriage  Ga.  wor. 

len  war  Ga.  Iweii  Ju.  Iwin  je  people  Ba.  gwea 

del  skin  Ga.  odwel  ton  egg.  Nr.  twoh 

rieno  much  Nr.  hwan  magg  to  catch  Di.  raw  ok 

nehg  is  probably  ^ *hyen  ^ *nweri  ^ *hwan. 


14  The  Sounds 

iiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiniiiiii 

In  many  of  these  examples  it  is  to  be  noted  that  often  a vowel  preceded 
by  a semivowel  is  short,  but  when  the  same  word  appears  without  a semivowel, 
the  vowel  is'long:  the  quantity  of  the  semivowel  is  added  to  that  of  the  vowel. 

Elision  of  y:  ySn  and  6n  he. 

Change  between  w,  y and  r.  — Though  r is  not  a semivowel,  it  is  to  be 
treated  here. 

In  a considerable  number  of  words  these  three  sounds  may  be  interchanged 
at  will.  Compare  what  is  said  of  the  nature  of  y in  9.  y and  w are  closely  related 
(they  are  interchanged  in  just  the  same  way  in  Ewe);  now  the  friction  which 
is  produced  in  forming  y is,  by  some  individuals,  transferred  from  the  back- 
mouth  to  the  point  of  the  tongue,  the  velar  friction  becoming  a lingual  one, 
that  is,  instead  of  y an  r is  pronounced. 

wot , yots  rwot  house  wumo,  yumo  and  rumo  to  finish 

wumo,  yumo  and  rumo  to  cover  womo , yomo  and  romo  to  carry  water 

ye  jo  and  rejo  fish  wor  and  ror  kings 

wa,  wo  we,  Di.  yok  yono  and  rono  to  elect. 

y does  not  stand  before  i,  o3  and  seldom  before  u;  here  w takes  its  place: 
nayolo-nawuli  axe;  yer  and  wor  a season,  yodo  and  wido  to  pound. 

In  yer-wor  the  change  from  y to  w has  caused  a change  from  e to  0. 

Change  between  y and  y: 

ye  and  yen  he ; ya  I Di.  ya. 

y sometimes  corresponds  to  j in  Nr.  and  Any. : 
yan  I Nr.  jan  yat  tree  Nr.  jat 

yin  you  Nr.  jin  yiep  tail  Nr.  jip 

yo  road  Any.  jo  yomo  wind  Any.  jarno 

ywono  to  cry  Any.  jwoko  and  juno. 

Here  probably  j is  the  older  sound ; compare  the  analogous  case,  where  in 
Shi.  a j turns  into  y : 46. 

When  a noun  ending  in  u receives  a vowel-suffix,  a w is  inserted  between 
both;  nu  lion  nuwi  lions;  or,  if  u is  part  of  a diphthong,  it  becomes  w:  fyou 
heart , fyowa  my  heart;  see  135. 


Change  of  Consonants. 

Interchange. 

Some  consonants  may  be  interchanged  at  will,  one  individual  preferring  the 
one,  another  the  other  consonant;  often  the  same  individual  in  the  same  words 
now  uses  the  one,  a little  while  later  the  other  consonant.  The  younger  generation 
of  the  people,  and  chiefly  all  strangers  speaking  the  language,  prefer  the  frica- 
tive sounds. 


Change  of  Sounds  15 

iiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiii! 

These  consonants  are : 

ch  and  sli  d and  z t and  s p and  / or  f. 

According  to  the  general  laws  of  evolution  in  African  languages,  ch  t d p are 
to  he  regarded  as  the  older,  sh  s z and/^/*  as  the  younger  sounds.  — t never 
changes  with  its  corresponding  sound,  which  would  be  s;  the  natives  are  not 
able,  unless  expressly  taught,  to  pronounce  an  s. 

A s similatio  n. 

The  consonants  k ch  t t p,  when  standing  at  the  end  of  a icord,  can  be  pro- 
nounced in  two  ways.  They  are  voiceless,  that  is  a real  k ch  t tp  is  to  be  pro- 
nounced, if  1.  the  word  stands  alone  or  at  the  end  of  a sentence;  2.  if  it  is 
followed  by  a voiceless  consonant.  They  are  voiced,  that  is,  they  are  to  be 
pronounced  g j d db  1.  if  they  are  followed  by  a voiced  consonant,  2.  if  they 
are  followed  by  a vowel  (an  exception  to  this  rule  see  139  and  143).  But  these 
consonants  are  always  written  voiceless.  This  rule  is  suggested  merely  by  practical 
regards:  it  would,  for  instance  in  school-practice,  be  troublesome,  to  write  the 
same  word  with  different  sounds. 


Real  pronunciation 
dog  jal 
dok  tero 
rid  labo 
rit  to 
hwob  obwoh 
kwop  tero 


Usual  writing 

dok  jal  the  cattle  of  the  man 
dok  tero  the  cattle  of  the  people 
rit  labo  the  king  of  the  people 
jit  to  the  king  died 
kwop  obwoh  the  talk  of  the  stranger 
kwop  tero  the  talk  of  the  people. 

If  one  consonant  of  a word  is  interdental,  the  rest  of  the  consonants  in  the 
same  word,  if  t,  d or  n,  become  in  most  cases  likewise  interdental: 

dan  man,  dido  to  make  straight,  dqdin  hot  season,  dodo  to  suck,  duodo  to  rise, 
tatedi  a pole  for  pulling  boats ; in  some  connections  even  the  consonant  of 
another  word  may  become  interdental : yat  tree,  duoh  large,  yan  duoh  a large 
tree;  between  n and  d the  tongue  does  not  change  its  position.  But  observe: 
ta  tyelo  heel,  literally  ’’base  of  the  foot“,  here  each  of  the  two  words  is  still 
felt  as  independent,  therefore  no  assimilation  takes  place. 

Assimilation  is  also  to  be  observed  in  the  law  of  nasalization : 
k -)-  n j h ch  -J-  n j h 

t -[-  n j n t n j n 

p -J-  n y m go  -\-  ny  h 

jo  -(-  n y h do  -f-  n ) n 

do  -\-  n y n bo  -\-  n y m 

Examples  see  140. 


*6  The  Sounds 

iiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiu^ 
ConsoDants  influenced  by  vowels. 

a)  A mute  voiceless  consonant  standing  between  vowels  generally  shows  a 
tendency  of  becoming  voiced.  Thus  nearly  in  all  verbs  in  the  present  tense 
the  second  consonant  is  voiced:  kado,  godo,  gogo,  kobo  etc.;  and  in  those 
which  have  preserved  a voiceless  consonant,  often,  when  the  word  is  spoken 
rapidly,  the  consonant  is  pronounced  almost  voiced,  or  at  least  not  as  k t etc., 
but  as  a somewhat  hard  g , d,  etc.  (what  in  German  phonology  is  called 
’’voiceless  lenis“). 

b)  See  38. 

Change  between  voiced  and  voiceless  consonants. 

1.  See  26,  Assimilation. 

2.  See  41,  Consonants  influenced  by  vowels. 

3.  Sometimes  the  consonant  beginning  a word  shows  a change  between  voiced- 
ness and  voicedlessness: 

Bachodo  and  Pachodo,  Fashoda  dakagi  and  takagi  dura-stick 

bd  and  pa , or  fa  not  dok  mouth  Any.  tok;  dak  pot  Nr.  tak 

gi  they,  probably  reduced  from  kwe;  see  13 1. 

4.  In  the  formation  of  plural  a voiced  consonant  often  turns  voiceless : afudo 
pi.  afuti;  see  107. 

Combination  of  Con  sonants. 

The  Shi.  does  not  combine  two  or  more  consonants  in  a word  without  an 
intervening  vowel.  A consonant  may  be  combined  only  with  one  or  more  vo- 
wels or  with  a semivowel,  never  with  a second  consonant. 

If  in  the  connection  of  noun  and  possessive  pronoun  or  in  the  formation  of 
plural  two  consonants  meet  together,  one  is  always  dropped: 
nal  boy  nal  ra  my  boy  ) nara  yino  fisherman  plural  yit  < *yint 

nal  ri  thy  boy  ) nari  yech  belly  plural  yet  ^ *yecht 

pack  village  pack  re  his  village  ) pare  dyel  goat  plural  dyek  < *dyelk 

wich  head  plural  wat  *wacht  Iwol  gourd  plural  lot  < *lwolt. 

An  n has  been  dropped  in  certain  cases  of  genetive-formation,  dok  n tero 
becoming  dok  tero ; see  127. 

If  two  consonants  of  two  different  words  meet  together, 

a)  both  consonants  may  be  preserved;  this  is  generally  the  case,  when  the  first  of 
the  two  consonants  is  a liquid  or  a nasal  one ; jal  rrieko  some  man ; Gol  bano 
a proper-name,  Agun  jwok  a proper-name ; but  agbn  gin  ’’where  are  they“ 
becomes  figo  gin;  and  kal  wun  your  fence  y kal  un. 

b)  the  ‘helping  vowel4  is  inserted:  lech  tooth,  leche  lyech  the  tooth  of  the  ele- 
phant; see  127. 


i 


Change  of  Sounds  17 

|||||||||||||||||||lilllTllllllllllllfflllllllllllllllllllillll!ll!llllllllllillil!!llllllllllllil!!lllllllllllllllll!lllllllllllllltillilll^ 

c)  a mute  consonant  is  sometimes  dropped: 
dok  cattle,  do  rit  cattle  of  the  king 

pach  village  pa  rit  village  of  the  king 
bat  arm  ba  jal  arm  of  the  man. 

d)  ch  turns  into  y,  that  is,  an  unsyllabic  i : 
wich  head  iviy  pam  head  of  the  table 
yech  middle  yey  nam  middle  of  the  river. 


Nu,  Jcwari 
Nu.  korabe 
and  kumo  ( *kwumo. 


Changes  of  single  consonants. 

k.  An  original  k is  dropped  in : 
wa,  wo  we  Nr.  kon  ( *kivon  waro  shoe 

wiho  bird  Ba.  kwen  orap  spider 

urn  nose  Ju.  kum  wumo  to  cover 

The  opposite  state  is  in : 

kworo  cotton  Ga.  waro  kono  to  pour  out  Ga.  oho  < *kworio. 

Perhaps  the  primitive  state  in  all  these  words  is  a beginning  kw. 

An  original  k has  turned  into  ch  in 

chato  to  walk  Di.  kat,  kawt  kech  bitter  Nu.  kagal,  stem  *kak 

kwach  leopard  Bo.  kogo,  Ba.  koka. 

An  original  k has  turned  into  t in  alilit  bat,  Di.  alich,  Ga.  olik;  here  k y ch 
) t,  k being  the  oldest,  t the  youngest  form. 
g.  A primitive  g has  turned  into  j: 
je  people,  Ba.  gwea  tribe. 

ch.  ch  has  become  y in  connections  described  in  127. 
j . j has  become  y in  wdjo  aunt,  and  wai  (way ). 
t d,  and  t d. 

1.  At  the  beginning  of  a word;  t ) r. 

rerno  blood  Bo.  trama  romo  and  tomo  to  fetch  water,  Ga.  twomo. 
ty  r:  tumo  and  rumo  to  finish. 

2.  Within  or  at  the  end  of  a word. 

t y r:  dwato  and  dwero  to  wish,  tyeto  and  tero  to  carry;  gor  and  got  corner. 
t,  d y l:  keto  and  kelo  to  throw  kwato  and  kwalo  to  steal 

ledo  to  shave  and  lyelo 

yado  to  curse  and  yalo 

gwido  to  wink  with  the  lips,  gwelo  to  wink. 
yiedo  to  cut,  past  a yier 
rit  king  pi.  ror,  obet  and  byero  womb 
rqdo  thirst  Ga.  orwor 

wat  steer,  hut  ware  got,  and  war  nam  tai  a certain  kind  of  steer. 

WESTEE.MANN,  The  Shilluk  People.  2 


kwato  to  drive  past  kivola 

hoto  to  spit  past  hoi 

godo  to  scratch  past  gol 

t,  d y r : neto  to  laugh,  n.  hyirb 


18  The  Sounds 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

Concerning  t ) r (and  t ) r?)  it  may  be  remarked  that  in  Nr.  a final  t 
is  followed  by  a strong  hissing  sound,  which  sometimes  turns  into  a rolled  r , 
and  thus  makes  the  t disappear  altogether.  In  the  same  way  t may  have  be- 
come r in  Shi.,  the  tr  in  Bo.  meaning  an  intermediate  stage  between  t and  r. 
t d y l:  {ado  to  cook,  past  tdl  undo  to  change,  past  wela. 

More  examples  for  these  changes  are  to  be  seen  in  182;  there  also  the  func- 
tions of  some  of  the  changes  are  described.  The  changes  of  consonants  into 
the  corresponding  nasal  sounds  are  treated  in  140. 

The  changes  of  t d,  t d to  1.  r,  2.  I , and  3.  n are  doubtless  to  be  traced  back 
to  different  causes.  — Observe  also  that  t t at  the  beginning  of  a word  change 
into  r only,  in  the  middle  or  end  of  a word  they  may  change  to  r or  to  l. 


INTONATION. 

As  in  other  Sudan  languages,  the  intonation  is  an  important  and  essential  part 
in  Shilluk  grammar.  Without  paying  close  attention  to  it,  it  is  not  possible  to 
master  the  language.  Intonation  is  not  to  be  confounded  with  accentuation , 
which  means  the  stress  laid  on  a particular  syllable  or  word.  Intonation  means 
exclusively  the  highness  or  lowness  of  a syllable  compared  with  other  syllables. 
Each  syllable  has  its  own  tone,  which  cannot,  as  is  the  case  in  European  lan- 
guages, be  changed  at  will,  but  is  altered  only  under  certain  conditions. 

The  tone  can  lie  on  vowels,  and  on  consonants  which  have  the  function  of 
vowels : n m l r.  If  in  diphthongs  only  the  first  vowel  has  a tone-mark,  it  is 
understood  that  the  second  vowel  has  the  same  tone. 

The  Shi.  has  three  original  tones:  a high  tone,  marked  thus:  a , a low  tone: 
a}  and  a middle  tone : a.  Two  tones,  and  in  some  cases  even  three,  may  com- 
bine on  one  syllable.  Generally  it  is  the  high  and  the  low  tone,  which  unite  on 
one  syllable ; so  we  have  the  combinations  low-high  d (rising  tone)  and  high- 
low  a (falling  tone).  In  the  first  case  the  vowel  begins  with  a low  tone  and 
then  rises ; in  a it  is  the  reverse : at  first  a high  tone,  which  is  lowered  at  the 
close  of  the  sound.  According  to  my  observation  in  both  cases  the  high  tone 
is  of  longer  duration  than  the  low,  and  it  seems  to  me  that  a particular  stress 
lies  on  it  (see  below). 

There  are  also  combinations  of  the  high  and  middle  tone  a,  these  are  fairly 
frequent,  while  I have  not  met  with  a middle  and  high  tone.  One  example  of 
three  tones  on  one  syllable  is  given  below. 

The  rising  and  the  falling  tone  generally  occur  on  syllables  with  a long  vowel, 
but  they  are  also  met  with  on  short  vowels,  just  the  falling  tone  often  does  so. 


Intonation  19 

lllllllll!lllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllll!llllil!lllllllllilllllllll!llllllllillllilllllllllllllllllllllllillllllllllllllllllllllllillllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllll 

In  this  case  the  high  tone  is  clearly  prevalent,  only  just  before  the  sound  is 
stopped,  the  tone  is  lowered. 

‘ It  is  difficult  to  describe  the  tones  or  to  give  analogies  for  their  pronunciation 
from  European  languages.  In  this  particular  case  it  is  still  less  advisable,  as  the 
author  of  this  book  does  not  write  in  his  own  language,  and  does  not  feel  suffi- 
ciently acquainted  with  English  to  give  examples  from  it  for  illustrating  the 
pronunciation  of  the  tones. 

[The  English  as  well  as  other  European  languages  does  have  different 
tones,  one  syllable  or  word  being  pronounced  higher  than  others.  The 
difference  between  European  and  Sudan  languages  is,  that  in  the  first 
the  observation  of  the  tone  is  not  indispensable  in  speaking,  the  mean- 
ing of  a word  is  not  altered,  whether  it  be  pronounced  with  a high  or 
a low  tone;  but  in  Sudan  languages  the  tone  is  just  as  essential  and  inte- 
gral as  are  vowels  and  consonants.  Two  words  with  the  same  sounds, 
hut  different  tones,  are  quite  different  words,  which  in  their  etymology 
and  meaning  have  nothing  to  do  with  each  other,  the  conformity  in  the 
sounds  is  in  this  case  to  be  considered  as  mere  accidental.  — On  the 
other  hand  in  European  languages  the  stress  or  strength  laid  on  a word  is 
essential,  it  distinguishes  the  syllable  or  word  which  conveys  the  chief 
thought  from  those  which  are  less  important.] 

Only  some  examples  of  each  tone  and  combination  of  tones  are  given  here ; 
their  pronunciation  must  he  acquired  by  hearing  them  from  the  natives.  The 
student  should  let  a native  pronounce  these  and  other  examples  repeatedly, 
so  long  till  he  is  not  only  able  to  hear  the  differences,  but  to  imitate  them  to 
the  satisfaction  of  the  native.  (To  do  that,  one  must  really  try  to  wholly  quit 
the  European  mode  of  pronouncing  a word;  to  give  one  example:  When  we 
pronounce  a single  word,  or,  the  last  word  of  a sentence,  we  generally  lower 
the  tone  of  the  sound;  the  Shi.  cannot  do  so,  unless  the  word  has  alow  tone; 
if  it  has  a high  tone,  he  will  pronounce  it  high,  whether  it  stands  at  the  end  of 
a sentence  or  not ; just  mark  the  first  examples  which  follow  here.) 

Examples. 

High  tone:  leh  war,  feri  ground,  yan  I,  gen  they,  dyel  goat,  ohoi  foam. 

Low  tone:  tiro  people,  anan  now;  dean  cattle,  pi  water.  The  high  and  low 
tone  are  easily  distinguished,  when  both  meet  together:  akyel  one,  adek  three, 
tyllo  foot,  pi.  tySl;  ka  e kb  and  he  said  - jak  ak  these  chiefs. 

Middle  tone:  is  not  so  easily  distinguished,  and  may  be  confounded  with  the 
high  tone.  Examples:  otwon  cock;  the  second  tone  is  a little  lower  than  the 
first,  yet  it  is  distinctly  not  low;  gat  pi.  gat  riverbank;  kifa  in  order  that. 

Rising  tone:  ge  hen  all  of  them,  otwon  hyena;  (these  examples  are  easy,  be- 


50. 


20  The  Sounds 

liiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

cause  a high  tone  precedes  the  rising  one,  the  tones  are  like  this : mark  the 

difference  between  ”cock“  and  ”hyena“!);  fuk  a water-pot,  yo  road,  Ddk  a 
proper-name. 

Falling  tone:  6 tok  he  is  absent,  tek  is  hard.  When  a high  tone  is  followed 
by  a low  tone  in  the  following  syllable,  the  high  tone  itself  sometimes  is  lowered 
at  its  end,  so  that  instead  of  *aba , sometimes  *aba  is  heard. 

High  and  middle  tone:  dwen  when?  wu  ki  men  you  and  who?  e yes. 
High-low-high  tone:  dut  dowry. 

In  the  texts  and  dictionary  the  high-middle  tone  is  generally  rendered  by 
high-low  tone. 

Examples  of  words  which  have  the  same  sounds  but  different  tones : 


mar  green 
okok  a fish 
wan  year 


leu  a small  lizard 
md  aunt 
mar  because 
bkok  egret 
wan  eye. 


otwbn  cock  otwon  hyena  leu  hot  season 

land  nebbak-tree  Idnb  to  spend  the  md  which 

night 

lau  skin  lau  spittle 

lelo  flint-stone  lelo  to  be  smooth 

But  such  words  are  not  nearly  so  frequent  here  as  they  are  in  western  Sudan 
languages ; this  is  so  chiefly  from  three  causes : 

1.  the  words  consisting  of  only  one  consonant  and  one  vowel,  which  prevail 
in  the  western  Sudan,  are  not  numerous  in  the  eastern  languages,  these  last 
having  augmented  the  primitive  stem  by  prefixes  and  chiefly  by  suffixes ; 
see  63.  These  additions  were  in  most  cases  a sufficient  means  for  distingui- 
shing the  stems  from  each  other,  thus  the  distinction  by  tone  became  in 
many  words  superfluous,  and  consequently  disappeared,  or  was  mechanized. 

2.  In  the  eastern  languages,  at  least  in  some  of  them,  the  tone  developed  into 
quite  a different  function,  which  the  western  Sudan  languages  do  not  have. 
Here  the  tone  is  exclusively  etymological,  that  is  two  or  more  words  which 
have  the  same  sounds  but  are  of  quite  different  etymology,  are  distinguished 
from  each  other  by  different  tones.  In  the  eastern  languages  this  function  is 
also  preserved,  but  it  is  almost  being  suppressed  by  the  grammatical  function 
of  the  tone,  that  is,  grammatical  categories  are  expressed  by  difference  of  tone. 
Copious  examples  for  this  rule,  which  is  a characteristic  feature  of  the  Shi.r 
are  given  in  122  ss. 

A few  illustrations  will  suffice  here : 
a)  singular  and  plural  by  different  tones : 

kyeA  pi.  ky6_A  horse  dak  pi.  dak  pot 

by  bib  pi.  by  61  dura  jack  pi.  jach  shoulder 

boi  pi.  boi  net  otor  pi.  6 for  ford 

dbk  pi.  dok  mouth  alun  pi.  alun  somersault. 


1 


I 'H/tO'yiQ/tZO'Yl  21 

illllllllllllllllllllllllllllllllllllllllllllllilllllllllll!llilil!lllllllilllillllllllllllllll>llllllllllllllllll!llll!lllllllllliinilllllllllllllllllllllllllllilll!lllilllllllll!!!lllllllllilllll!lllll!!lllllll!llllll)llflll!llllllllll!l!ll 

b)  the  vocative  always  receives  high  tone  on  the  last  syllable : 

bbdo  smith,  but  in  addressing : bbdo  ! o smith ! 
mayo  mother,  but  in  addressing:  mayo!  o mother! 

hate  man,  but  in  addressing:  hati!  o man ! 

Dak  a proper-name,  but  in  addressing : Dagi ! o Dak ! 

c)  The  personal  pronouns  have  high  tone;  see  130.  Note  also  the  mechanized 
tone  in  the  possessive  pronouns  and  the  numerals,  134,  152. 

d)  the  tenses  and  modes  of  the  verb  are  distinguished  by  tone : 
to  eat:  present  active  chamo , passive  chain,  verbal  noun:  cham 
to  work:  present  active  gbgo,  passive  gwok,  verbal  noun:  gwok. 

3.  Into  the  Shi.  the  accentuation  or  stress  (the  dynamic  tone)  has,  probably  by 
hamitic  influence,  been  introduced,  and  it  is  often  difficult  to  distinguish 
intonation  from  accentuation.  This  is  not  so  much  the  case  in  single  words, 
but  in  groups  of  words,  in  which  stress  is  laid  on  a particular  word ; generally 
this  is  a word  with  high  tone,  so  that  high  tone  and  stress  unite  on  the  same 
word  or  syllable;  and  on  the  other  hand,  a stress  falling  on  a low  tone,  raises 
the  tone  of  the  syllable. 

Change  of  Tones. 

The  intonation  is  in  Shi.  not  of  that  regularity  which  is  found  in  the  western 
Sudan  languages.  Though  most  changes  obey  fixed  laws,  yet  many  seem  rather 
arbitrary,  and  I have  sometimes  met  with  the  baffling  fact  that  a word  or  a 
connection  of  words  were,  at  different  times,  pronounced  with  different  tones. 
Generally  a word,  when  pronounced  single,  has  its  fixed  tone,  but  in  connection 
with  other  words  the  intonation  changes  very  strongly,  adapting  itself  to  or 
contrasting  with,  its  neighborhood  ( rhythmical  tone). 

Most  of  the  changes  may  be  classified  under  two  headings,  viz.  assimilations 
and  dissimilations. 

Assimilation  of  Tones. 
yit  pi.  ylt  ear;  but  yite  kyeh  ears  of  the  horse 
okok  pi.  okok  flower,  but  okoki  yat  blossoms  of  the  tree 
atfrp  pi.  atbp  bag;  but  atipS  hate  the  bags  of  the  man. 

In  all  these  words  the  plural  has  low  tone;  but  in  connecting  the  words  with 
a genetive,  a high-toned  e is  added;  the  high  tone  of  this  e causes  the  preceding 
syllable  to  become  also  high. 

guok  dogs  a my,  guoka  my  dogs ; this  is  analogous  to  the  preceding  examples. 
ka  ”and“,  6 ”he“,  kb  ”said“  but  connected:  ka  e kb. 

y&  I gbgo  work,  ya  gbgo  I am  working;  the  low  tone  of  gbgo  causes  the  a of 


22  The  Sounds 

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ya  to  add  a low  tone  to  its  high  tone;  this  low  tone  on  a is,  however,  pro- 
nounced but  very  faintly,  sometimes  only  a is  heard. 

Dissimilation  of  Tones. 
gin  thing  an  this,  hut  gin  an  this  thing,  gik  ak  these  things. 
nan  crocodile  an  this,  but  nan  an  this  crocodile. 

Here  the  reason  of  the  low-toned  noun  becoming  high-toned  is  the  stress 
which  is  laid  on  the  noun. 

Many  references  to  intonation  will  be  found  in  the  following  paragraphs,  they 
are  treated  there  together  with  the  grammatical  functions  they  exercise. 

Accentuation. 

In  words  with  more  than  one  syllable  the  accent  (or  stress)  lies  on  the  stem- 
syllable.  When  a syllable  with  low  tone  has  the  accent,  this  low  tone  frequently 
becomes  high. 


Formation  of  Wora}s  23 

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SECOND  SECTION: 

FORMATION  OF  WORDS. 


The  stems  of  the  Shilluk-words  are  monosyllabic.  A word  may  consist  in 

1.  a vowel. 

a sign  of  the  past,  ti  it  is,  a which,  u forming  the  future;  and  the  personal 
pronouns  when  suffixed:  a , i,  e;  hut  these  last,  being  unseparably  connected 
with  another  word,  are  not  independent  words ; and  the  rest  are  likewise 
mere  particles ; no  noun  or  verb  in  Shi.  consists  in  a vowel  only. 

2.  a consonant  and  a vowel. 

This  is  the  oldest  form  of  the  word  in  the  Sudan-languages  (comp.  Die 
Sudansprachen,  page  14),  but  is  not  very  frequent  in  Shi.  now.  Examples: 
bd,  fa  not,  hi  in  order  to,  bu  to  have  not,  cha  time,  cha  to  he  going  to,  chi 
wife,  che  to  begin,  chu  bones,  da  to  have,  de  sign  of  perfect,  dk  hut,  ga  piece, 
copy,  gb  they,  go  him,  gu  a big  fish,  je  people,  ka  to  go,  ka  place,  ki  with, 
ko  to  say,  ku  thief,  md  aunt,  ma  because,  mi  mother,  na  as,  ne  as,  ni  to  use, 
na  child,  hu  lion,  pi  water,  re  why,  wa  we,  wu  you  pi.,  yd  I,  yi  you,  yo 
road. 

Not  in  all  these  words  the  primitive  form,  consonant  -f-  vowel,  is  original, 
some  are  apparently  shortened  from  longer  forms,  but  in  others  it  is  not 
clear,  whether  the  short  forms  are  mutilated  from  longer  ones,  or  whether 
the  words  consisting  in  more  than  one  consonant  and  one  vowel  have  evol- 
ved from  the  corresponding  primitive  forms.  Compare  these  examples: 


ba}  fa  not,  fat  it  is  not 

bi  in  order  to,  probably  from  bia 
to  come 

bi  to  come  — bia  to  come 
bu  to  have  not  — buho  to  have  not 
cha  time  — from  chan  ”day,  sun“ 
cha  to  be  going  to  — chamo  to  be 
going  to 


chi  wife  — chyek  wife 
che  to  begin  — chdgo  to  begin 
chu  bones,  sing,  chdgo 
gi  thing  — gin  thing 
ka  place  — kach  place 
ka  to  go  — kado  to  go 
ko  to  say  — kobo  to  say 
ma  because  — mar  because. 


3.  a consonant  and  a diphthong. 

bai  buttermilk,  bei  mosquito,  boi  net,  lai  game,  lau  cloth,  lau  far,  lau  spittle, 
nau  thus,  nau  cat,  yei  boat,  yei  hair. 

4.  a consonant  and  two  vowels. 

bia  to  come ; this  is  probably  derived  from  bi  to  come. 

5.  a consonant,  vowel,  and  c ons  0 nant.  This  is  by  far  the  most  fre- 


61. 

62. 


63- 


64. 


65. 

66. 
67. 


24  Formation  of  Words 

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quent  form;  it  may  be  called  the  characteristic  form  of  the  word  in  Shi., 

about  90  % of  all  stems  of  the  language  having  this  form. 

bat  arm,  bale  fence,  ban  a cow,  ban  behind,  bar  long,  bech  bundle,  bet  spear, 

bol  a mat,  ggl  fence,  kal  fence,  hot  rain,  etc. 

In  my  comparative  study  ’’Die  Sudansprachen“,  I have  shown  the  original 
word  in  Sudan  to  consist  in  one  consonant  and  one  vowel,  all  other  ele- 
ments in  a word  being  later  additions.  As  is  seen  under  2.,  this  original  form 
is  not  frequent  in  Shi.,  the  standard  form  being  here  consonant  -|-  vowel  -f- 
consonant.  Accordingly  these  words  ought  to  be  demonstrated  as  having 
evolved  from  words  with  one  consonant  and  one  vowel  only ; the  second 
consonant  should  be  traced  as  a later  element.  That  is,  however,  until  now 
possible  only  in  a small  minority  of  cases.  This  may  be  explained  from  the 
fact  that  the  eastern  Sudan  languages  have,  for  a comparatively  long  time, 
had  their  own  development,  separate  from  that  of  the  western  languages,  and 
under  the  influence  of  languages  of  different  character. 

I have  found,  however,  a number  of  words  which,  being  identical  in  their 
first  consonant  and  vowel,  and  differing  only  in  the  second  consonant,  have 
the  same  or  a similar  meaning,  which  makes  it  probable  that  they  are  of  one 
origin,  and  consisted  originally  in  one  consonant  and  one  vowel,  but  diffe- 
rentiated their  meaning  by  adding  a second  consonant.  In  some  of  the 
examples  there  is  a semivowel  between  the  first  consonant  and  the  vowel, 
which,  according  to  21,  22,  has  arisen  from  a vowel,  so  that  here  two  vowels 
are  to  be  supposed. 


Examples. 

bago  to  make  a fence  | 
bajo  to  tie  together 
bano , 
bang 

bajo  to  err 
chok  it  is  finished 


J<*< 

ino,  \ # ) 

- no  ? to  make  a mistake  I 


/ echo , I 
fyicho  j 


to  ask 


< *ba 


\ ( *fe,  *Jia,  with 
the  supposed 
meaning  of  ”to 
say“ 


<(  *c/io 


choii  it  is  finished 
chwobo  to  pierce  \ 
clnvago  to  pierce  / ^ G^ua 
godg  to  scratch,  dig 
gong}\ 

, > to  scratch 

gwano  I 

gobg  to  scratch 

fagg  to  be  sharp) 

falg  knife  | ^ f* 


> < *gua 


femo  to  gainsay 
fedg  to  lie 
fggg  to  be  bruised) 
fojg  to  rub,  brush  I ^ f°’  ft 
godg  to  loosen  ) 
gong  to  loosen  J ^ 9 ua 

kagof  \ 

ha  go  } to  ache,  pain 

kajg  to  bite,  ache?  pain 
ketg  to  throw 
ketg  to  dash,  shatter,  split 

kn  to  g°  1 , 

kadg , kedg  to  go  / ^ a 


ua 


<(  *ka 


4< 


*ke 


Formation  of  Words  25 

||l||||||||||||||||||||||||||llll|||||||||||||||||||lllllllllllllllllllllllllllilll!lilllllllllllllllllllllllll!lllliiilllllllllllllllinillllllllllllllllllllllllll!llllt!llllllllllllllllllllll!lllllllllllllllll!lllllllllllilllllllllllllllllll 

kodg  to  blow  | 


<(  *ko 


*kua 


kong  to  blow  J 
kwodg  \ 
kwarg  J P°^e  ^ 
ku  thief  1 

kwalo  to  steal/  < *ku’  kua 
kwang  to  takei 
kwogg  to  take  / ^ *kua 
kwayg  to  herd 
kwodo  to  drive,  herd 
mwono  to  plaster  j 
mulg  to  plaster  / ^ 
ma  because 


" nua 


l1 

v ^ *ro 


!< 


*kua 


mu , mua 


)< 


’ma 


no  go  to  vomit  1 
notOy  nwoto  to  spit  j ^ 
kagg , keto  split  ^ *ka 
fmjo  \ 

paho  P°  thank  < Pua 
robo  to  string  beads] 
roto  to  sew 

teno  to  pour  out  drop] 
by  drop 

teno  to  strain  beer 
tono  to  pick 
twarg  to  pick,  gather,  \ ( *tua 
clean 

wodg  to  pull  out  | 

woro  to  pull  out)  < *w0’  wua- 


( *te 


mar  because 
awa  yesterday 
awar-awa  the  day  before  l ^ awa 
yesterday  ! 

6.  Consonant,  semivowel,  and  vowel,  which  may  again  be  followed 
by  another  augment. 

These  forms  are  also  very  frequent. 

kwa  grandfather,  hoi  some,  hoot  shield,  gwok  work,  &woptalk,  Iwak  cow-house, 
Iwgl  gourd,  kwach  leopard,  kwalg  to  steal,  kwako  to  embrace,  kwang  to  swim; 
fyecho  to  ask,  kyedo  to  refuse,  gyeng  fowl,  tyelg  foot,  etc. 

In  21,  22  I have,  with  the  help  of  related  languages,  tried  to  show  that  in 
many,  if  not  in  all,  cases  the  semivowel  is  to  be  traced  to  an  original  vowel, 
so  that  here  also  the  primitive  stem  would  be  one  consonant  and  one  vowel. 
Compare : 

nudg  to  cut  \ ku  thief 

nalg  to  butcher  l ^ *nU  _]_  a kwalg  to  steal] 

II  kwang  to  swim 

Nu.  kuge  to  swim 


nolo  to  cut 


{ *ku  -f-  a 
| <(  *ku  -}-  a. 


For  more  examples  see  69. 

7.  The  forms  5 and  6 may  have  a vocalic  suffix,  which  consists 
a)  in  the  vowel  0;  it  is  added  to  the  verb  in  the  present  tense,  and  to  the  sin- 
gular of  many  substantives. 

gogg  to  work,  kddg  to  go ; jago  chief,  jalo  man,  obwgng  white  man,  anting 
an  ant,  achwato  loin-cloth,  etc. 

In  certain  words  this  g may  be  pronounced  or  dropped  at  will:  obwgng  or 
obwgn , jalg  or  jal;  moreover  it  is  sounded  so  slightly,  that  one  very  often 


2 6 Formation  of  Words 

min iiiiii min 

overhears  it.  — In  the  Nuer  language  o is  a suffixed  demonstrative  pronoun ; 

it  may  originally  have  had  the  same  meaning  in  Shi. 

In  the  following  cases  a verb  is  formed  from  a noun  by  adding  o : wicli 

head,  wijo  to  make  a roof  (”a  head“)  lack  urine,  lajo  to  piss. 

b)  in  the  vowel  i : stem  rum  to  cover,  rumi  a cover ; stem  cliam  to  eat,  chdmi- 
chami  a bait;  stem  goj  to  strike  gdji-gbchis  word. 

c)  the  plural- suffixes  see. 

8.  Words  with  prefixes. 

The  Shi.  has  two  vocalic  prefixes,  a and  o.  In  most  cases  these  prefixes  have 
a distinct  function : by  prefixing  a or  o to  a verb } the  verb  becomes  a noun.  This 
is  a law  prevailing  in  very  many  Sudan  languages,  eastern  as  well  as  western. 
Examples. 


bu  to  have  not  — abu  poor 
chago  to  compose  a song  — 
achak  poet 

chemo  to  make  straight,  to  aim 

— achem  straight 

geto  to  bless  — agetd  blessed 
gw §7io  to  pick  up  — agwdn  a 
bastard  child  (a  child 
’’picked  up“) 

karo  to  branch  off  — akar 
branch 

kworo  to  winnow,  akwor  husk 
luho  to  be  turned  upside  down 

— aluh  somersault 

mat  (to  be)  slow  — amat  a 
stork 

nago  to  kill  — anekb  spirit  of 
a deceased  person 


diko 


\gg 


bugo  to  press  the  bellows  — 
obuk  bellows 

chodo  to  break  off  — ochodo  a 
cow  whose  horns  are 
broken,  a hornless  cow 
to  darken  (said  of  the  sun) 
— odvhq  cloud-shadow 
to  hollow  — orqgo  hollow 
tiho  to  raise,  lift  up  — otiho 
stones  raised  up,  dam 
toro  to  make  a ford  — otor  ford 
dolo  to  swing — bdolo  swinging 
kogo  to  blossom  — okok  flower 
kono  to  stimulate  — okon  stimu- 
lating 

rono  to  be  astute  — brok 
astuteness 

tewo  to  wag  — bteu  wagging. 


The  prefix  o often  designates  persons  as  descendants  of  other  persons,  as 
members  of  a tribe  or  nation : 


wajo  sister  owajo  the  child  of  the 
sister 

nayo  the  mother’s  brother,  onayo 
the  mother’s  brother’s  child 
chol  Shilluk  ocholo  a Shilluk  man 
jaho  Dinka  ojdho  a Dinka  man 


mayo  the  mother’s  sister  omayo 
the  mother’s  sister’s  child 
Ddk  name  of  a king  Oddk  the 
son  of  Ddk. 

bwon  foreign  obwono  a stranger, 
foreigner. 

In  some  cases  a or  o are  prefixed  to  a noun , thus  giving  it  a peculiar  sense: 


Comp osition  of  Word’s  27 

llllllllllllllll!llllllllllllllllllllllllllllllllllllllllll]|llll!llllll!lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lll!lllll!lllllllllillllllllllllllli:illllllllllllllllllllllllllllllllllll 

Iwedo  finger  — alwedo  a dura  mat  front  — amalo  the  first 

which  has  four  ears,  like  tun  horn  — atunakyel  ”uni- 

the  four  (long)  fingers  of  corn“  : rhinoceros, 

the  hand 

Not  all  words  with  a prefix  can  be  derived  from  words  without  a prefix, 
for  example: 

aback  a certain  cow,  dban  hammer,  abicli  five,  dburo  bushbuck,  and  many 
others. 

In  some  words  the  prefix  may  be  omitted  at  will: 
ate  go  and  tego  bead  oyino  and  ylno  fisherman. 

There  are  some  other  words  beginning  with  a vowel,  but  here  apparently 
the  vowel  is  not  a prefix: 

ak  these,  an  this,  acha  these,  dfa  in  order  that,  in  he,  him,  oro  to  send,  6ro 
relative  by  marriage,  anb  what? 

In  some  of  these  a beginning  consonant  can  be  shown  to  have  been  dropped : 
in  ( yin , oro  to  send  ^ woro;  oro  relative  by  marriage  is  in  Ga.  wor\  in  dno 
”what“  d is  evidently  the  deictic  particle:  ”it  is“. 

9.  Reduplication  is  very  rare.  I have  only  met  with  one  single  example: 
yiyi  to  be  possessed  by  a spirit. 

The  Shilluks  like  to  repeat  a word  or  grammatical  form  which  is  to  be 
emphasized:  i kedo,  kedo , kedo  he  was  going,  going,  going:  was  going  on 
for  a long  while;  ge  benb  bbne  bbnb  bene  they  came  all,  all,  all:  all  of  them 
came;  lau  lau  lau  very  far  away;  e chdki  chaki  he  approached  slowly,  steal- 
thily;  yd  ri&n,  yd  nbn  I looked  closely. 

Recapitulation. 

The  word  in  Shi.  may  have  the  following  forms : 

1.  a,  2.  ba}  3.  bau,  4.  bia , 5.  bat,  6.  bwa,  bwat , 7.  bato,  bwato,  8.  obat,  obato, 
obwato ; 9.  baba. 

COMPOSITION  OF  WORDS. 


Nearly  all  compound  words  in  Shi.  consist  in  two  or  more  nouns,  which 
stand  to  each  other  in  genetive  relation ; they  are,  properly  speaking,  no  com- 
pound words,  but  two  distinct,  independent  nouns ; compare : 


wan  agak 
wan  Nikdn 
wan  nu 
wiy  nu 
wiy  kyen 


”eye  of  the  crow“ 
”eye  of  Nyikang“ 
”eye  of  lionu 
’’head  of  lion“ 
’’head  of  horse“ 


a kind  of  red  dura 
east 

a kind  of  red  dura 
story,  tale 
riddle 


28  Formation  of  Words 

ilium 

wan  wot  ’’eye  of  house " window 

ta  ty£lb  ’’basis  of  foot“  heel. 

Sometimes  the  single  part  of  combinations  cannot  be  identified: 
wa  jal  he  harb  a kind  of  red  dura  tatedi  a pole  for  pulling  boats 

wan  wure  Iwal  south  takugi  a little  axe  (these  last  three 

taye  db  yak  a cow,  black  with  white  are  compounds  with  ta  ”ba- 

throat  sis"). 

Proper-names  are  often  compounds : Kwat  Ker,  Koyikwon,  Atwodwoi,  Akitrii- 
wdr,  Awarejwok , Obayabwijop , etc. 

Many  of  these  combinations  are  no  doubt  whole  sentences,  which  have  been 
united  into  one  word. 

Some  nouns,  being  frequently  combined  with  other  words,  help  to  form 
certain  grammatical  categories: 

ha,  in  compositions  often  he  ’’child,  young  one"  forms  deminutives,  it  fre- 
quently also  designates  nouns  with  a certain  quality,  similar  to  the  Arab  abu 
’’father" : 

ha  yat  a small,  young  tree  ha  rojo  a young  heifer,  a calf 

ha  rit  son  of  a king,  prince  ha  koro  cotton  seed 
ha  gol  ’’child  of  the  enclosure"  : wife 
ha  bah  ’’child  behind" : slave,  servant,  liege-man 
ha  kwach,  ha  let,  ha  felwot  names  for  cows ; 

Nelwak , Neharo,  Nejwado,  Neger,  Nelyech,  proper  names  of  persons  and  places. 

pa  < iv om  pack  ’’village,  settlement,  home"  is  frequently  used  in  forming 
names  of  places : 

Pachodo,  Famat,  Fadet,  Fatau , Fdbur,  Fadeah, 1 Fahikan  (also  Fehikan), 

Fakah , etc. 

jal,  pi.  jok  ’’man"  may  designate  the  acting  person  or  a possessor,  it  can  be 
combined  with  a verbal  noun  or  an  original  noun : 


washerman 

butcher 

warrior 

medecine  man,  doctor 
rich  person. 


jale  Iwok  ’’man  of  washing" 
jal  hal  ’’man  of  butchering" 
jal  leh  ’’man  of  war" 
jal  yat  ’’man  of  tree" 
jal  ker  ’’man  of  richness" 
hate,  pi.  tyeh  man,  person,  is  used  in  the  same  way  as  jal: 
hate  nek  ’’man  of  killing"  murderer 

hate  kwayo  ’’man  of  herding"  herdsman 

hate  hal  ’’man  of  butchering"  butcher 

hate  ker  ’’man  of  richness"  rich  man 

hate  jwok  ’’man  of  sickness"  sick  person. 


1 Note  the  assimilation  of  tone! 


Comp osition  of  Words  29 

lllllllllllllllilfMlllllll Illlllllllllllllllllllllllllfllllllllllllllllllli 

A peculiar  kind  of  compound  nouns  is  formed  by  nan , the  nasalized  form  of 
note  ’’man,  person" ; nan  is  properly  ”the  man“,  ’’this  man“,  see  138.  It  may 
be  combined  with  a noun,  or,  what  is  more  frequent,  with  a verb  in  the  present 
tense,  and  with  a verb  in  the  passive : 


nan  e dacho , nan  a dacho 
nan  Id  jo 


’’the  person  is  a woman“ 
’’the  man  (is)  black“ 


nan  chwor,  nan  e chwor  ’’the  man  is  blind“ 


nan  e ledo , nan  ledo 
nan  e kok 


the  woman 
a black  man 
a blind  person 
one  who  is  shaving 
a hired  person. 


’’the  man  (he)  is  shaving" 

’’the  man  (he)  is  hired“ 

In  the  following  compound  nouns  the  first  part  of  the  composition  is  known, 
but  no  more  existing  independently  in  the  language. 

tedigo  a red-brown  cow,  teduk  a grey  cow,  tetah  a black  cow,  from  He  cow; 
compare  Nu.  ti  cow,  Ba.  ki-teh  cow.  Compare  also : dean  cow  < *de  yah,  Nr. 
yah ; dok  < *de  yok  cows,  Nr.  yok.  In  both  cases  the  word  in  Shilluk  has  two 
components:  *de  and  yah,  yok. 

The  last  consonant  of  the  ruling  noun  undergoes  a change  in  these  words : 
warnamtai  a certain  cowl 

waregbt  a certain  cowl  from  wat  ” steer 
watyehyek  a certain  cowl 


30  Genealogical  Relations  of  the  Shilluk  Language 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiHiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiN 

THIRD  SECTION: 

GENEALOGICAL  RELATIONS 
OF  THE  SHILLUK  LANGUAGE. 

THE  DIALECTS  OR  DIVISIONS. 

The  Shilluk  language  is  not  confined  to  one  single  territory,  but  is  spoken 
in  different  parts  of  the  White  Nile  region,  some  of  which  are  situated  at  con- 
siderable distance  from  one  another.  The  largest  section  of  Shilluk-speaking 
people  live  in  what  is  generally  called  the  Shilluk  country,  and  only  this  part 
is  known  under  the  name  of  Shilluk  people.  The  rest  of  the  tribes  speaking 
the  same  language  have  each  their  own  name,  both  for  people  and  language, 
but  their  languages  are  essentially  one  in  structure  and  vocabulary  with  the 
Shilluk  proper.  There  are,  of  course,  dialectical  differences,  which  are  the  natural 
consequences  of  the  language  being  separated  into  locally  different  branches, 
so  that  each  branch  had  its  own  way  of  development,  and  was  in  some  measure 
influenced  by  its  respective  neighbour;  but  the  following  examples  will  make 
it  evident  that  they  are  to  be  regarded  as  dialects  of  one  language.  It  is  to  be 
noted  that  not  only  the  selection  of  words  given  below  are  identical,  but,  as 
far  as  I have  been  able  to  judge,  about  go  % of  all  words  in  these  dialects  are 
uniform,  and  so  is  the  grammatical  structure;  the  only  remarkable  deviation  is 
that  Gang  (Acholi)  has  a noun-forming  prefix  la-s  pi.  lu which  is  Hamitic  and 
corresponds  to  the  Masai  ’’article4*  ol  pi.  il. 

The  dialects  or  divisions  of  the  Shilluk  language  are: 

1 . Shilluk  proper. 

2.  Anywak  ( Anwak f also  Anuak);  it  is  spoken  a)  on  both  sides  of  the  Sohat 
between  the  Dinka  Tribe  Gnok  (JVok)  and  the  Nuers,  south-east  of  Abwong; 
b)  in  Abyssinia  on  both  sides  of  the  river  Baro  ; c)  in  Abyssinia  between  the 
rivers  Gelo  and  Akobo. 

The  Anywak  has  been  somewhat  influenced  by  its  neighbour,  the  Nuer; 
some  grammatical  formations  coincide  with  those  of  Nuer.  But  during  my 
stay  in  the  Shilluk  country  I have  convinced  myself  that  it  is  possible  without 
considerable  difficulty  to  converse  with  an  Anywak  man  in  Shilluk.  The 
Abyssinians  call  the  Anywaks  Jambo. 

3.  Jur;  is  spoken  between  the  7th  and  8th  degree  of  n.  lat.  and  about  the  28th 
and  29th  degree  of  eastern  longitude. 


The  Dialects  or  Divisions.  31 

tiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

4.  Dembo ; is  spoken  to  the  north-west  of  Jur,  on  both  sides  of  the  Bahr  Dembo. 

5.  Belanda;  is  spoken  south  to  south-west  of  the  Jur,  the  habitat  of  both  being 
separated  by  the  Bongo  or  Dor. 

6.  Ber  (Ber);  is  spoken  south  of  the  Bongo  country  and  east  of  the  Belanda, 
on  the  right  bank  of  the  Sue  river. 

7.  Beri  (Beri)  is  spoken  in  the  province  of  Mongalla,  on  the  right  bank  of  the 
Nile,  north-east  of  Lado. 

On  the  map  of  A.  E.  S.  the  Beri  (”Berri“)  are  also  called  Beir;  from  this 
it  is  probable,  that  Beri  and  Ber  are  identical,  Beri  being  the  plural  form  of 
Ber.  Again  according  to  Schweinfurth1  the  Bongo  designate  the  Jur  by  the 
name  of  ”Behr“,  and  on  the  map  of  A.  E.  S.  in  the  habitat  of  the  Ber  the 
name  ” Jur44  is  put  in ; this  seems  to  show  the  very  near  relationship  of  Jur, 
Ber  and  Beri ; and  as  Belanda  lies  close  to  Ber,  these  two  can  also  he  nearly 
or  totally  identical.2 

8.  Gang  (Gah)  or  Acholi;  is  spoken  in  the  country  situated  east,  north-east 
and  north  of  the  Nile  between  Lake  Victoria  and  Lake  Albert.  — The 
name  Acholi,  also  Shuli,  is  evidently  identical  with  the  name  of  the  Shilluk : 
Cholo,  the  i in  Acholi,  Shuli  denoting  the  plural. 

9.  Nyifwa  (Nifiva)  or  Ja  Luo,  also  called  Kavirondo  ; is  spoken  in  part  of  the 
Kavirondo-country,  in  the  north-east  coastlands  of  Lake  Albert,  round  the 
Kavirondo -hay. 

10.  Lango  (Kitching:  Umiru) ; is  spoken  in  the  Bukedi  district,  north  and  north- 
east of  Lake  Kioga.  Kitching  in  his  Grammar  of  the  Gang  Language  page  VII 
says : ’’The  northern  Bakedi  or  Lango  seem  to  be  distinct  from  the  Umiru, 
and  their  dialect  is  unintelligible  to  the  Acholi. “ But  the  words  which  John- 
ston gives  under  ’’Lango44,  are  clearly  a dialect  of  Acholi  and  Shilluk  proper. 

1 1.  Aluru  (Kitching:  Alur) ; is  spoken  in  the  country  north  and  north-west  of 
Lake  Albert  and  west  of  the  Nile. 

12.  Chopi ; is,  according  to  Kitching,  spoken  between  Bunyoro  and  the  Victoria 
Nile.  Sir  Harry  Johnston  does  not  mention  this  name  in  ’’The  Uganda  Pro- 
tectorate44, but  he  says  that  the  name  Luo , which  is  given  to  several  Shilluk 
dialects,  also  occurs  in  the  north  of  Unyoro. 

13.  South  of  Nyifwa,  on  the  eastern  shore  of  Lake  Victoria,  lives  a small  tribe 
called  Gaya;  they  seem  also  to  speak  a dialect  of  Shilluk 5 but  it  is  not  sure. 

14.  The  same  is  to  be  said  of  the  Jafalu,  who  live  to  the  north-east  of  Lake 
Albert. 

These  are  the  dialects  or  divisions  of  the  Shilluk  which  are  known  to-day. 

It  is,  however,  to  he  observed  that  the  word  ’’dialect44  is  not  employed  here 

quite  in  its  usual  meaning,  as  of  some  ” dialects “,  chiefly  Ber,  Beri,  Belanda, 

1 Linguistische  Ergebnisse  einer  Reise  nach  Central-Afrika  (Berlin  1873)  P*  61. 

a Compare  also  B.  Struck  “An  Unlocated  Tribe  on  the  White  Nile“,  in  Journal  of  the  African 


32  Genealogical  Relations  of  the  Shilluk  Language 

lllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllllilllllllllllllllllllllllllllllllllllltllllll^ 

Dembo,  it  is  not  known  whether  they  do  at  all  differ  from  each  other,  or 
whether  they  are  rather  divisions  of  one  identical  dialect.  The  distinctions 
which  do  exist  between  some  of  the  divisions  will  best  be  seen  from  the 
examples  following  in  the  list  below.  In  this  list  most  of  the  dialects  or  divi- 
sions are  illustrated: 

Anywak  from  my  own  unpublished  materials ; 

Jur  in  Schweinfurth,  Linguistische  Ergebnisse ; 

Ber  is  represented  by  a few  words1  in  Petherick,  Egypt,  the  Sudan  and  Central 
Africa,  p.  481 : 

forehead  wiy  Shilluk  wich 
eye  wang  Shilluk  wan 

nose  koum  Shilluk  wum  I The  orthography  of  the  origi- 
lip  dack  Shilluk  dok  nal  ))as  been  retained, 

tooth  lack  Shilluk  lek 
tongue  laeb  Shilluk  lep 

Gang  in  Kitching:  An  Outline  Grammar  of  the  Gang  Language,  London  1908. 
Nyifwa  in  O.  Baumann,  Von  Masailand  zur  Nilquelle,  also  in  Sir  H.  Johnston, 
The  Uganda  Protectorate. 

Lango  and  Aluru  in  Johnston,  The  Uganda  Protectorate. 

Of  Dembo , Belanda , Beri  and  Chopi  I have  not  found  any  materials.  Dembo 
and  Belanda  I include  amongst  the  Shilluk  dialects  on  the  strength  of  Schwein- 
furth’s  statement  (”Im  Herzen  von  Afrika“  page  63) : north  of  the  Jurs  the 
more  numerous  Dembo  and  some  smaller  tribes  of  the  same  origin  have  their 
residence;  and  the  Belanda  live  80  (German)  miles  south  of  the  Jur;  they,  in 
spite  of  the  great  differences  in  their  habits,  which  have  evidently  been  influen- 
ced by  the  Bongo,  still  have  preserved  the  Shilluk  language  in  a more  or  less 
pure  form.“  The  native  traditions  also  designate  the  Belanda  as  belonging  to 
the  Shilluks. 

Of  Beri  Emin  Pasha  says  that  they  speak  the  same  language  as  the 
Shilluks. 

Chopi  is  mentioned  by  Kitching  as  belonging  to  the  Shilluk  group. 

It  is  remarkable  that  many  dialects  bear  the  same  name.  As  stated  above, 
Acholi,  also  called  Shuli,  is  doubtless  identical  with  Cholo,  the  name  of  the 
Shilluk  proper.  Likewise  the  name  Luo  occurs  repeatedly:  the  Jurs  call  them- 
selves Luo  ; the  Aluru  of  Albert  Lake,  according  to  Johnston,  more  often  pro- 
nounce their  name  Aluo,  and  this  form  appears  again  in  the  north  of  Unyoro 
and  among  the  Ja-Luo  (Nyifwa).  Note  also  the  names  Ber,  Beri,  Bar , (this 
last  name  is  given  to  the  Shilluk  proper  by  the  Dinkas),  and  Bor,  which  is  the 
proper  name  of  the  Belanda. 


1 These  words  are  also  given  by  Struck,  An  Unlocated  Tribe. 


The  Position  of  Shilluk  33 

Illlllllllllll|||||||||||||||||||i:illllllllll!llllllllllllllirillllllllllll!lllllllllllllllillllllllll!llll!illllllllll!lllillllllliillllllllllllllllllllllllllll!ll!llllllll!lll!llll!llllllllllllllllllilllllll!!llllllllllll||||||||||il|||||i| 

THE  POSITION  OF  SHILLUK 
AMONG  OTHER  AFRICAN  LANGUAGES. 

The  Shilluk  belongs  to  a clearly  circumscribed  group  of  African  Languages, 
which  is  usually  styled  ’’Nilotic  Languages4*.  It  is  difficult  to  give  the  characte- 
ristic marks  of  the  languages  belonging  to  this  group,  as  sufficient  materials  of 
all  of  them  are  not  available.  Some  chief  points  are : 

1.  Mute  and  fricative  sounds  are  in  some  cases  interchangeable,  chiefly  p and 
/are  often  so. 

2.  Many,  if  not  all,  of  the  languages  have  interdental  sounds  (t  d n).  I have  found 
them  in  Shilluk,  Anywak,  Nuer  and  Dinka,  and  according  to  some  German 
authors  Masai  and  Ndorobo  also  have  them.1 

3.  The  stem  in  most  cases  consists  in  a consonant,  vowel,  and  consonant,  gene- 
rally ending  in  a consonant. 

4.  Stems  with  a semivowel  between  the  first  consonant  and  the  vowel  are  fre- 
quent. The  stem-vowel  is  often  a diphthong. 

5.  Probably  in  most  of  them  intonation  plays  an  important  role. 

The  Nilotic  languages  consist  of  two  sub-divisions : 

a)  The  Niloto-Sudanic  group. 

b)  The  Niloto-Hamitic  group. 

It  is  probable  that  the  Nilotic  languages  originally  belong  to  the  family  of 
the  Sudan-languages  (vide  below  95).  The  phonology,  the  form  of  the  word 
and  some  grammatical  peculiarities  in  all  Nilotic  languages  point  to  this  common 
origin.  The  vocabularies  of  all  of  them  have  certain  sudanic  elements.  But  at 
a certain  former  period  all  these  languages  have  more  or  less  strongly  been 
influenced  by  languages  of  a different  character,  which  are  generally  called 
Hamitic  languages.  They  differ  from  the  Sudanic  languages  chiefly  in  the 
grammatical  gender,  in  the  prevalence  of  accentuation  instead  of  intonation, 
and  in  their  more  extensive  possibilities  of  expressing  formative  elements. 
Rudiments  of  the  grammatical  gender  are  found  in  Shilluk  also,  see  126;  like- 
wise accentuation  exists  in  Shilluk,  but  the  means  of  forming  words  are  scanty. 
On  the  other  hand  numerous  Shilluk-words,  which  most  probably  are  Sudanic, 
are  found  in  languages  generally  counted  as  Hamitic. 

So  the  line  between  Niloto-Sudanic  and  Niloto-Hamitic  languages  is  not 
easy  to  define;  they  all  have  components  of  Sudanic  and  of  Hamitic  origin, 
only  that  in  some  cases  the  first  is  prevalent,  in  others  the  latter.  But  never- 
theless the  groups  may  he  distinguished;  the  languages  belonging  to  the  Niloto- 
Sudanic  group  having  a large  number  of  words  common  to  all  of  them,  and 

1 See  for  instance  Meinhof  on  Ndorobo  in  Mitteilungen  des  Seminars  fur  Orientalische  Sprachen, 
Band  X,  III  ; and  Struck  in  „Die  geographischen  Namen  im  Gebiet  der  ostafrikanischen  Bruch- 

stufp,“  TJ.Pnrintp.fi  from  TVfi  tt  pi  1 n n <tp  n ana  rlpn  rlpi-iteplipn  SpTmt.'zorpTnptpn “ Nr.  9.  TQTT. 


34  Genealogical  Relations  of  the  Shilluk  Language 

uiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiNiiiiiiiiiiiiiiiiiiiiiin 

many  of  which  are  clearly  genealogically  connected  with  the  Western  Sudan 
languages.  In  the  formation  of  words  and  in  the  structure  of  their  grammar 
they  are  essentially  uniform ; they  have  not  the  grammatical  gender  or  only 
faint  traces  of  it.  On  the  other  hand  the  Niloto-Hamitic  group  has  not  nearly  so 
many  words  in  common  with  the  Sudanic  group,  as  the  idioms  of  the  Sudanic 
group  have  with  each  other ; in  formation  of  words  and  in  the  wealth  of  for- 
mative elements  they  considerably  deviate  from  the  Sudanic  group ; and  they 
have  the  grammatical  gender.  Whether  accentuation  is  more,  and  intonation 
less  prevalent  in  them  than  in  the  Sudanic  group,  is  as  yet  unknown,  but  it  is 
probable. 

To  the  Niloto-Sudanic  group  belong: 

a)  Shilluk  with  its  divisions  or  dialects. 

b)Dinka  and  Nuer. 

c)  Mittu,  Madi,  Madi-Kaya  (Abo-Kaya),  Abaka,  Luba,  Wira,  Lendu,  Moru. 

Dinka  is  spoken  a)  in  the  northern  part  of  the  Bahr  Ghazal  province,  b)  on 
both  sides  of  the  White  Nile  between  the  6th  and  7th  0 n.  1.  (Bor),  c)  on  both 
sides  of  the  lower  Sobat,  d)  on  the  right  bank  of  the  White  Nile  from  near  the 
mouth  of  the  Sobat  to  Jebelein.  Bahr  Ghazal  and  Bor  are  probably  the  eldest 
seats  of  the  Dinkas,  from  here  they  emigrated  northwards.  The  dialect  of  Bor 
(Bor)  seems  to  differ  considerably  from  the  dialects  of  the  north.  Dinka  has 
in  its  vocabulary  remarkable  similarity  with  Bari ; in  accordance  with  this  the 
Dinkas  seem  in  their  bodily  appearance  and  their  culture  to  be  more  strongly 
influenced  by  Hamitic  tribes  than  the  Shilluks  are. 

The  Nuers  live  a)  on  the  White  Nile  north  of  Bor,  b)  south  of  Tonga  and  of 
the  lower  Sobat,  c)  on  both  sides  of  the  Sobat  near  Nasser. 

Dinka  and  Nuer  differ  in  their  phonology  and  structure  but  slightly  from  the 
Shilluk  dialects ; they  have,  in  common  with  Acholi  and  Anywak,  the  particles 
chi  and  hi  for  expressing  past  and  future;  these  particles  are  not  found  in 
Shilluk  proper.  A great,  probably  the  greater  part  of  the  words  of  both  lan- 
guages are  essentially  the  same  as  in  Shilluk,  but  to  a considerable  extent  the 
vocabularies  differ,  so  that  both  are  to  be  considered  as  separate  languages. 
They  are  nearer  related  to  each  other  than  to  Shilluk. 

c)  Some  tribes  lying  between  the  upper  course  of  the  rivers  Hold  and  Sue 
speak  languages  which  seem  to  be  in  some  broader  way  connected  with  the 
Niloto-Sudanic  group,  so  that  they  are  perhaps  to  be  regarded  as  a sub-group 
of  these.  To  this  sub-group  belong:  Mittu,  Madi,  Madi-Kaya  (Abo-Kaya), 
Abaka,  Luba,  Wira,  Lendu,  Moru.  According  to  Schweinfurth  and  A.  E.  S.  the 
six  first-named  of  these  tribes  have  really  one  language,  which  differs  only 
dialectically,  so  that  individuals  of  the  different  tribes  understand  each  other. 


; 

The  Position  of  Shilluk  35 

Illllllllllllllllllllllll I 

In  their  vocabularies  these  languages  considerably  distinguish  themselves 
from  the  Shilluk  dialects  as  well  as  from  Dinka  and  Nuer. 

According  to  their  topographical  situation  the  three  groups  of  Niloto-Sudanic 
languages  may  be  designated  thus : 

a)  The  High  Nilotic  Group,  comprising  Mittu,  Madi,  Madi-Kaya,  Abo-Kaya, 
Abaka,  Luba,  Wira,  Lendu,  Moru. 

b)  The  Middle  Nilotic  Group,  comprising  the  Shilluk  cluster. 

c)  The  Low  Nilotic  Group,  comprising  Dinka  and  Nuer. 

The  Niloto-Hamitic  group  may,  according  to  B.  Struck,1  be  divided  into  the 
sub-groups  of  Bari-Masai  and  Nandi-Tatoga.  To  the  first  belong:  Masai,  Ngishu, 
Elgumi,  Teso,  Suk,  Karamojo,  Turkana,  and  Bari;  to  the  latter:  Tatoga,  Ndo- 
robo,  Nandi,  Kamasia,  and  Burkeneji.  All  these  languages  are  situated  inBritish- 
and  German  East- Africa. 

The  Niloto-Sudanic  languages  are  a sub-group  of  the  Eastern  Sudan  Lan- 
guages, to  which  belong  Nuba  in  the  north,  Kunama  in  the  north-east,  most  lan- 
guages of  the  southern  Gesira  (between  White  and  Blue  Nile),  and  others. 

The  Eastern  together  with  the  Central  and  Western  Sudan-languages  form 
the  family  of  the  Sudan  Languages,  which  extend  from  near  the  Red  Sea  and 
Abyssinia  through  the  whole  continent  to  the  Atlantic  Ocean  from  the  northern 
Cameroons  to  Senegambia. 

In  order  to  demonstrate  the  genealogical  connection  between  Shilluk,  the 
Niloto-Sudanic  group  and  the  Eastern  Sudan  languages  on  one  side  and  the 
Western  Sudan  languages  on  the  other  side,  the  chief  characteristics  of  the 
Sudan  languages,  as  shown  in  my  ”Sudansprachen“  may  be  given  here: 

1.  they  are  monosyllabic,  each  word  consisting  in  one  syllable; 

2.  each  syllable  or  word  consists  in  one  consonant  and  one  vowel; 

3.  they  are  isolating,  that  is  they  have  no  inflection,  and  only  few  formative 
elements ; the  ”class-prefixes“  of  the  Bantu-languages  and  of  some  Hamitic 
languages  are  absent; 

4.  they  have  no  grammatical  gender; 

5.  intonation  is  prevailing  in  a higher  degree  than  it  is  in  Bantu-  and  Hamitic 
languages. 

These  characteristics  are  not  preserved  in  their  pure  form  in  all  Sudan  lan- 
guages, almost  all  of  them  showing  some  marks  of  development  from  the  pri- 
mitive stage  to  a more  developed  state,  chiefly  by  adding  augments  to  the  ori- 
ginal stem ; this  is  still  more  the  case,  where  a language  has  been  strongly  in- 
fluenced by  an  idiom  belonging  to  a different  family.  But  in  each  Sudan  lan- 
guage it  will,  to  a certain  extent,  be  possible  to  trace  the  later  additions  to  a 
stem  as  such,  that  is  to  show  that  these  words  were  originally  simple  stems 

1 B.  Struck,  Uber  die  Spraclien  der  Tatoga  und  Irakuleute.  Reprinted  from  the  “Mitteilungen  aus 
den  Deutschen  Schutzgebieten“,  Erganzungsheft  4,  1910. 

3* 


3 6 Genealogical  Relations  of  the  Shilluk  Language 

llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllfllllllllllllllllllllllllllllllllllllllllllllllllllllllllllN 

consisting  in  one  consonant  and  one  vowel,  to  which  certain  elements  were 
added  at  a later  time. 

In  Shilluk  the  characteristics  mentioned  above  can  easily  be  traced: 

1.  the  stems  are  monosyllabic;  see  6i; 

2.  though  the  majority  of  the  words  do  not  consist  in  one  consonant  and  one 
vowel,  it  is  shown  in  68  that  a number  of  stems  can  he  traced  to  the  original 
primitive  form ; 

3.  the  language  has  no  inflection;  the  vowel-changes  occurring  in  the  verb  and 
noun,  which  come  near  to  what  might  be  called  inflection,  are  most  probably 
of  Hamitic  origin.  The  nouns  have  no  class-prefixes ; 

4.  grammatical  gender  is  absent;  the  rudiments  of  it  which  do  exist,  are  of 
Hamitic  origin; 

5.  Intonation  dominates  in  the  language. 

Comparative  Lists  of  Words. 

Their  object  is  to  show  in  a number  of  words: 

a)  the  identity  of  Shilluk  proper  and  its  dialects  or  divisions. 

b)  the  genealogical  relation  between  Shilluk  and  other  Niloto-Sudanic  languages, 
viz.  Dinka  and  Nuer. 

c)  the  genealogical  relation  between  Shilluk  and  other  Eastern  Sudan  languages. 
Of  these  Nuba  is  treated  in  the  list;  it  has  a good  number  of  words  in  com- 
mon with  Shilluk;  in  other  Eastern  Sudanic  languages  such  common  words 
are  rarer. 

d)  the  genealogical  relation  between  Shilluk  and  Bongo ; this  language,  though 
having  its  habitat  amidst  the  Shilluk  languages,  shows  remarkable  connections 
with  Central  Sudanic  languages,  particularly  with  Bagirmi.  Some  of  the 
Bongo-words  which  it  has  in  common  with  Shilluk.  may  of  course  be  loan- 
words. 

e)  the  genealogical  relation  between  Shilluk  and  a Niloto -Hamitic  language, 
viz.  Bari. 

f)  the  genealogical  relation  of  Shilluk  and  some  other  Eastern  Sudan  languages 
to  the  Western  Sudan-languages. 

a) — e)  are  comprised  in  one  group ; f)  forms  a group  for  itself.  Both  groups 
might  without  difficulty  have  been  multiplied,  but  the  examples  given  will  suffice. 
[In  order  to  show  more  fully  the  affinities  in  vocabulary  between  the 
Niloto-Sudanic  and  the  Niloto-Hamitic  group,  a number  of  words  common 
to  languages  of  both  groups  are  given  in  their  Hamitic  form  in  the  Dic- 
tionary. It  will  be  seen  that  the  conformities  with  Shilluk  are  more  nume- 


. 1 iii! 

The  Position  of  Shilluk  37 

illlllllllllllllllllllillllllllllllllllllllllllll!llllllllillllllllllll!lllillllllllllllllllllllllllllllllllllllllllllllll!llllllllllilllllllllllllllll!llllllllllllllllll!!llllllll!lllllllllllllllillllllllllllllllllllllllllllllllilllllllllllli 

rous  in  the  Bari-Masai  than  in  the  Nandi-Tatoga  group.  The  Dictionary 
contains  also  some  hints  regarding  the  very  few  words  which  are  identical 
in  Shilluk  and  in  the  High  Niloto-Sudanic  group.] 

In  the  comparative  lists  some  letters  are  used,  which  do  not  occur  in  Shilluk, 
and  need  therefore  an  explanation. 

0 is  the  German  0 in  notig  ’’necessary  “ ; it  is  pronounced  in  rounding  the  lips 
as  if  pronouncing  an  o and  then  saying  an  e.  — Mitterrutzner’s  a I render  by 
0.  ~ is  the  mark  for  nasalization:  a is  nasalized  a as  in  French  an  ”year“. 
g is  a palatal  g,  it  sounds  almost  like  j.  In  Nuer  and  Anywak  the  pronunciation 
of  final  mute  consonants  and  even  of  y is  in  certain  cases  followed  by  a pressing 
of  the  larynx,  so  that  the  consonant  sounds  very  abrupt,  and  is  sometimes 
hardly  audible.  These  sounds  are  rendered  by  ’ : ft,  y\  etc.  (Some  divisions 
of  Shilluk  as  well  as  Masai  and  Nandi  have  the  same  sounds;  see  Johnston 
page  888.)  — Kitching  frequently  writes  ”or“  at  the  end  of  a word,  where 
other  languages  have  0;  I suppose  that  here  ”or“  simply  expresses  0,  ”oru 
being  frequently  used  by  English  speaking  authors  for  0. 

Most  of  the  authors  quoted  do  not  distinguish  0 and  0,  e and  e,  some  not 
even  long  and  short  vowels ; none  has  marked  interdental  sounds ; thus  the 
differences  between  Shilluk  and  the  other  languages  look  greater  than  they 
really  are,  the  difference  being  only  one  of  orthography. 

The  following  remarks  belong  to  the  second  group  only. 
u,  i are  narrow  vowels ; u , i are  wide  vowels. 

d and  / are  cerebral  sounds ; they  are  formed  a little  further  back  in  the 
mouth  than  where  the  usual  d and  1 are  articulated. 

ft  is  a transformed  ft;  the  changes  which  it  undergoes  in  certain  languages 
are  different  from  those  of  the  usual  ft. 

% is  the  German  ch  in  ”ach‘*. 
v is  the  English  v. 

u is  an  i with  rounded  lips,  as  in  German  ”ubt“. 
w is  u with  a following  short  y. 


Shi.  bar  long 
Ga.  bor  long 
Ju.  bar  long 
Di.  bar  long 
Nr.  bar  long 

Shi.  bat  arm 
Ga.  bat  arm 


First  Group. 
Any.  bat  arm 
Ju.  bat  arm 
Ja.  bat  arm 
La.  bat  arm 

Shi.  bet  fish-spear 
Ga.  bit  sharp 
Ju.  bedi  fish-spear 


Ju.  bet  sharp,  pointed 
Any.  bedi  sharp,  pointed 
Di.  bit  fish-spear 
Nr.  bit  fish-spear 

Shi.  abich  five 
Ga.  abich  five 
Ju.  abich  five 


99 


100 


38  Genealogical  Relations  of  the  Shilluk  Lan guage 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiinfiiiiii 


Any.  abiyii  five 
Ja.  abich  five 
Al.  abi  five 
Ba.  bu  five 

Shi.  bodo  artist,  smith 
Ju.  bodo  artist,  smith 
Bo.  boro  artist,  smith 
Ba.  bodo  artist,  smith 

Shi.  bul  drum 
Ga.  bul  drum 
Ju.  bul  drum 
Any.  bul  drum 
Nr.  bul  drum 
Ja.  bul  drum 
La.  bul  drum 
Al.  vul  drum 

Shi.  bur  ashes 
Ga.  burn  ashes 
Ju.  bur  ashes 
Nu.  oburti  ashes 
Bo.  buruku  ashes 

Shi.  buto  to  lie  down 
Ga.  buto  to  lie  down 
Ju.  budo  to  lie  down 
Any.  buto  to  lie  down 
Di.  but  to  waylay 

Shi.  by 61  dura 
Ga.  bel  com 
Ju.  bel  dura 
Any.  bySl  dura 
Nr.  bel  dura 
Di.  bel  dura 

Shi.  ch.dk  milk 
Ga.  chak  milk 
Ju.  chak  milk 
Any.  chak  milk 
Nr.  chak  milk 


Di.  cha  milk 
Nu.  ichi  milk 

Shi.  chamo  to  eat 
Ga.  chamo  to  eat 
Ju.  shame  to  eat 
Any.  chama  to  eat 
Nr.  cliam  to  eat 
Ja.  chamo,  chyemo  to 
La.  samo  to  eat 
Di.  cliam  to  eat 

Shi.  cliul  penis 
Ju.  shul  penis 
Any.  chul  penis 
Nr.  chul  penis 
La.  sul  penis 
Al.  chul  penis 
Ba.  toluto  testicles 
Nu.  sorot  penis 
Di.  chul  penis 

Shi.  chuh,  chwin  liver 
Ga.  chwin  liver 
Ju.  shwih  liver 
Nr.  chwoh  liver 
Di.  chweh  liver 

Shi.  chuho  to  stop 
Ga.  chuho  to  stop 
Ju.  chuh  to  stop 
Any.  chuho  to  stop 
Nr.  chuh  to  stop 

Shi.  chwor  vulture 
Ga.  ochur  vulture 
achut  vulture 
Ju.  achut  vulture 
Nr.  chwor  vulture 
Di.  chwor  vulture 

Shi.  adek  three 
Ga.  adek  three 


Ju.  adak  three 
Any.  adagb  three 
Ba.  bu-dok  eight,  that  is : 
five  and  three 
Ja.  adek  three 
La.  adek  three 
Al.  adek  three 

Shi.  dak  pot 
Ga.  dak  pot 
Ju.  dak  pot 
Any.  dak  pot 
Nr.  tak  pot 
Ba.  dak  pot 

Shi.  dan  man 
Ga.  dano  man 
Jur.  dano  man 
Any.  dan  man 
Ja.  dano  man 
La.  dano  man 
Al.  dano  man 
Di.  ran  man 
Nr.  ran  man 

Shi.  dok  mouth 
Ga.  dok  mouth 
Ju.  tio  mouth 
Any.  dbk  mouth 
Ja.  dok  mouth 
La.  dok  mouth 
Al.  dok  mouth 
Di.  wtoch  mouth 
Nr.  tok  mouth 
Nu.  ak  mouth 
Bo.  ndu  language 
Ba.  ka-tok  mouth 

Shi.  gojo  to  beat 
Ju.  goi  to  beat 
Any.  gwai  to  beat 


/ 

The  Position  of  Shilluk  39 

||||!ll|||||ll||||||||||||||||||||||||||||||||lill!llllllll!lllllllllillllllllllllllllllllllllllllllllll!lllillllllllllll!llllllllllll!lllllllllllllllllllllllllllllllllllli!llllllllll!lllll!l!l|||||;il!l|||||l!||||||||||||||ll|||||||||||||||li 


Ja.  go. jo  to  shoot 
Bo.  gba  to  beat 
Ba.  gwai  to  beat 

Shi.  ogwal  frog 
Ga.  ogwal  frog 
Ju.  ogwal  frog 
Any.  ogwal  frog 
Nu.  guglati  frog 

Shi.  gwok  dog 
Ga.  gwok  dog 
Ju.  guok  dog 
Any.  gwok  dog 
Ja.  gwok  dog 
La.  guok  dog 
Al.  guok  dog 
Di .jo  dog 
Nr.  jok  dog 
Ba.  dyoh  dog 

Shi.  gyend  hen 
Ga.  gweno  hen 
Ju.  gyeno  hen 
Any.  gweno  hen 
Ja.  gweno  hen 
La.  gweno  hen 
Al.  gweno  hen 
Bo.  ngono  hen 

Shi.  je  people 
Ga.  ji  people 
Any.  jo  people 
Bo.  ji,  gi  people 
Ba.  gwea  tribe 

Shi.  jwok  God 
Ga.  jok  demon 
Any.  jwok  God 
J u.  jwok  fortune 
Ja.  juogi  ghost 
La.  zok  God 


Al.  jok  God 

Di.  ajyek,  ajok  demon 

Ba.  ajwok,  jwek  demon 

Shi.  kabo  to  take  away 
Ga.  kabo  to  bring 
Ju.  kabi  to  bring 
Di.  kap  to  bring,  take 
Nr.  kap  to  take 

Shi.  kado  salt1 
Ga.  kado  salt 
Ju.  kada  salt 
Any.  kado  salt 
Nr.  kade  salt 

Shi  kdgo  to  split 
Ga.  kak  to  split 
Nu.  kage  to  split 
Ba.  kagu  to  split 

Shi.  kick  bitter 
Ga.  kech  bitter 
Ju.  kech  bitter 
Any.  kech  bitter 
Nu.  kag-al  sharp 
Di.  kech  bitter 
Bo.  ke  bile 

Shi.  kich  bee 
Ga.  kich  bee 
Ju.  kich  bee 
Any.  kich  bee 
Ja.  kich’  bee 
La.  kits  bee 
Al.  kich  bee 
Di.  kyech  bee 
Nu.  kit,  kuti  bee 
Ba.  chi,  chiwo  bee 

Shi.  kot  rain 
Ga.  kot  rain 
Ju.  kot  rain 


Any.  kot  rain 
Ja.  kot  rain 
La.  kot  rain 
Al.  kot  rain 
Nr.  kot  rain,  God 
Ba.  kudu  rain 

Shi.  akur  pigeon 
Ga.  akuri  pigeon 
Di.  kure  pigeon 
Nr.  kur  pigeon 
Nu.  kuru  pigeon 
Ba.  gure  pigeon 

Shi.  kwalo] 

kweto)  t0  steal 
Ga.  kwalo  to  steal 
Any.  kweto  to  steal 
Ja.  kwalo  to  steal 
La.  kwalo  to  steal 
Di.  kwal  to  steal 
Nr.  kwal  to  steal 
Ba.  kola-nit  theft 

Shi.  kweno  to  count 
Ga.  kwano  to  count 
Ju.  kweno  to  count 
Nr.  kwen  to  count 
Di.  kwen  to  count 
Ba.  ken  to  count 

Shi.  kwano  to  swim 
Ga.  kwano  to  swim 
Ju.  kwah  to  swim 
Any.  kwal  to  swim 
Nu.  kuge  to  swim 

Shi.  kworo  cotton 
Ga.  waro  cotton 
Ju.  wara  cotton 
Ba.  waro  cotton 


1 salt  made  of  grass-ashes. 


40  Genealogical  Relations  of  the  Shilluk  Language 

llllllllllllllllllllllUllllllllllllllllllllllllllllllllllllllllllTnilllllllllllllllllllllllllllllllllllllllllllllllH 


Shi.  kwaro  grandfather 
Ga.  kwaro  grandfather 
Ju.  kwa  grandfather 
Di.  kokwar  grandfather 
Nr.  kwaro  chief 
Ba.  na-kwari  grandchild 

Shi.  kwaro  red 
Ga.  kwar  red 
Ju.  kwar  red 
Nr.  kwar  red 
Nu.  kor-gos  yellow 

Shi.  kwach  leopard 
Ga.  kwach  leopard 
Ju.  kwach  leopard 
Any.  kwach  leopard 
Ja.  kwach  leopard 
La.  kwach  leopard 
Al.  kwach  leopard 
Di.  kwach  leopard 
Nr.  kway’  leopard 
Bo.  kogo  leopard 
Ba.  koka  \ 

w«(leoPard 

Shi.  kwen  bread 
Ga.  kwon  bread 
Ju.  kwen  bread 

kwon  bread 
Any.  kwon  bread 
Nr.  kwan  bread 
Bo.  koa  bread 
Shi.  akyel  one 
Ga.  achel  one 
Ju.  akyelo  one 
Any.  achyelo  one 
Ja.  achy  el  one 
Al.  achy  el  one 
Bo.  kotu  one 
Ba.  bu-ker  six  = five  -j-  I 


Shi.  kyl?i  horse 
Ga.  kana  horse 
Ju.  akaja  donkey 
Any.  okwen  horse 
Ja.  kanima  horse 
Bo.  akasa  horse 
Nu.  kach  horse,  donkey 
Ba.  kaine  horse 

Shi.  lacho  to  piss 
Ga.  layo  to  piss 
Ju.  alach  urine 
Any.  la  to  piss 
Ja.  lacK  urine 
La.  las  urine 
Al.  lacli  urine 
Di.  lacli  to  piss 
Ba.  lode  urine 

Shi.  lai  game 
Ga.  le  game 
Ju.  lai  game 
Any.  lai  game 
Nr.  lei  game 
Ba.  lai  game 

Shi.  lamo  to  pray 
Ga.  lamo  to  sacrifice 
Di.  lam  to  pray 
Nr.  lam  to  pray 
Bo.  loma  God 
Ba.  lorn  to  insult 

Shi.  leh  war 
Ga.  Iwen  war 
Ju.  Iwih  war 
Ja.  lueh  war 
Any.  len  war 
Bo.  lah  gun 

Shi.  alilit  bat 
Ga.  olik  hat 


Any.  aliga  bat 
Di.  alicli  bat 
Ba.  lukululi  bat 

Shi.  Iwoko  to  wash 
Ga.  Iwoko  to  wash 
Ju.  Iwok  to  wash 
Any.  Iwok  to  wash 
Di.  lok  to  wash 
Nr.  lah  to  wash 
Bo.  dogu  to  wash 
Ba.  lalaju  to  wash 

Shi.  mach  fire 
Ga.  mach  fire 
Ju.  mach  fire 
Any.  mayo  fire 
Ja.  macK  fire 
La.  mach  fire 
Al.  mach  fire 
Di.  mai  fire 
Nr.  mach  fire 

Shi.  mado  to  drink 
Ga.  mato  to  drink 
Ju.  made  to  drink 
Any.  mado  to  drink 
Ja.  mado  to  drink 
La.  maio  to  drink 
Di.  mat  to  drink 
Nr.  mat  to  drink 

Shi.  mago  to  catch 
Ga.  mako  to  catch 
Ju.  mau  to  catch 
Any.  mak  to  catch 
Di.  mwok  to  catch 
Nu.  mage  to  catch,  steal 
Ba.  mok  to  catch 

Shi.  mqno  to  hate 
Ga.  mon  to  hate 


The  Position  of  Shilluk  41 

|||||||||f|||||||||||||||||||||||||||lllll||||||||||||||||||||inillllllllllllilllllllllllllllllllllll!ll!!llll!!;i!llllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllll!llllllllllllll!lllllllllllllllllllllll!llllllllllll 


Di.  man  to  hate 
Nu.  mone  to  hate 
Ba.  man  to  hate 

Shi.  mat  slow 
Ga.  mot  slow 
Ju.  made  slow 
Di.  mat  slow 
Nr.  mat  slow 
Bo.  met  slow 
Ba.  madah  slow 

Shi.  neno  to  sleep 
Ga.  nino  to  sleep 
Ju.  nen  \ 

nendo  jto  sleeP 
Di.  nin  to  sleep 
Nr.  nyen  to  sleep 
Nu.  nalu  \ 

nere  j to  sleeP 

Shi.  neno  to  see 
Ga.  neno  to  see 
Any.  nena  to  see 
Ja.  neno  to  see 
Nr.  nen  to  see 
Nu.  nale  to  see 

Shi.  nan  crocodile 
Ga.  nan  crocodile 
Ju.  nan  crocodile 
Any.  nan  crocodile 
Ja.  nan  crocodile 
La.  aki-hah  crocodile 
Al.  nan  crocodile 
Di.  nan  crocodile 
Nr.  nan  crocodile 
Bo.  haha  crocodile 
Ba.  ki-hon  crocodile 

Shi.  najo  to  know 
Ga.  neyo  to  know 


Ju.  heo  | 

• 1<t  } to  know 

nay  a I 

Ja.  neyo  to  know 
Any.  ha  to  know 
Nr.  hech  to  know 

Shi.  ano  what? 

Ga.  ahor  what? 

Any.  ano  what? 

Di.  no,  nu  what? 

Nr.  nu  what? 

Ba.  iho  what? 

Shi.  pen,  fen  earth 
Ga.  pin  earth 
Ju.  pin  earth 
Any.  fen  earth 
Ja.  pin  earth 
La.  pine  earth 
Di.  pin  earth 
Nr.  pen  earth 

Shi.  pi  water 
Ga.  pi  water 
Ju.  pfi,  fi  water 
Any.  pi  water 
Ja.  pi  water 
La.  pi  water 
Al.  pi  water 
Di.  pi  water 
Nr.  pi  water 
Ba.  piom  water 

Shi.  faho  to  divide 
Ga.  poko  to  divide 
Ju.  pah  to  divide 
Nu.  fage  to  divide 
Bo.  eke-bake  to  divide 

Shi.  rejo  fish 
Ga.  reeh  fish 
Ju.  reyo  fish 


Any.  reo  fish 
Ja.  reeh 7 fish 
La.  reeh  fish 
Al.  reeh  fish 
Di.  recli  fish 
Nr.  reeh  fish 
Nu.  ka-re  fish 

Shi.  remo  blood 
Ga.  remo  blood 
Ju.  remo  blood 
Any.  remo  blood 
Ja.  remo  blood 
La.  remu  blood 
Al.  remo  blood 
Di,  ryam  blood 
Nr.  ryem  blood 
Bo.  trama  blood 
Ba.  rima  blood 

Shi.  ring  meat 
Ga.  riho  meat 
Ju.  riho  meat 
Any.  riho  meat 
Ja.  riho  meat 
La.  riho  meat 
Al.  riho  meat 
Di.  rih  meat 
Nr.  rih  meat 
Nu.  arich,  arji  meat 

Shi.  rgdg  thirst 
Ga.  orwor  thirst 
Ju.  ryau  thirst 
Any.  ryo  thirst 
Di.  rou  thirst 
Ba.  rodu  to  wither 

Shi.  romo  sheep 
Ga.  romo  sheep 
Ju.  romo  sheep 


IOI. 


42 


Genealogical  Relations 


_ of  the  Shilluk  L.an gua g 

iiiiiiiiiimiiiiiiiiiiiiiiliiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiim 


Any.  romo  sheep 
Nr.  row.  sheep 
Bo.  rgmbo  sheep 

Shi.  rgmg  to  meet 
Ga.  romo  to  meet 
Ju.  romo  to  meet 
Di.  rom  to  meet 
Nr.  rom  to  meet 
Ba.  rum  to  meet 

Shi.  rugg  to  dress 
Ga.  riko  to  dress 
Di.  ruk  to  dress 
Ba.  ruk  to  dress 

Shi.  wum  nose 
Ga.  um  nose 
Ju.  hum  nose 
Ja.  um  nose 
La.  um  nose 
Al.  um  nose 
Any.  dm  nose 
wum  nose 
Di.  um  nose 
Nr.  rum  nose 
Bo.  homo  nose 
Ba.  kume  nose 

Shi.  aryau  two 
Ga.  aryor  two 
Ju.  aryau  two 
Any.  arbau  two 
Ja.  areio  two 
La.  ario  two 
Al.  ario  two 
Di.  rou  two 


Nu.  ora , ore  twenty 
Ba.  ori  two 

bu-ryg  seven  = five 
+ two 

Shi.  tek  (to  be)  hard 
Ga.  tek  hard 
Ju.  tek  hard 
Any.  tek  hard 
Di.  tyek  hard 
Bo.  tigo  hard 

Shi.  ten,  pi.  tong  small 
Ga.  tidi  small 
Any.  ten  small 
Ja.  ten  small 
Nu.  tin,  tun  small 
tod  small 

Shi.  towo  to  die 
Ga.  tor  to  die 
Any.  tou  to  die 
Ja.  to  to  die 
La.  to  to  die 
Di.  tou  to  die 
Ba.  tuan  to  die 

Shi.  warg  shoe 
Ga.  war  shoe 
Any.  war  shoe 
Di.  war  shoe 
Nr.  war  shoe 
Nu.  kwari  shoe 


Shi.  war  night 
Ju.  war  night 
Any.  warg  night 
Ja.  wgr  night 

Second  Group. 

The  words  in  the  first  line  designate  the  ’’original  Sudanic  form“,  which 
has  been  gained  by  comparing  the  sounds  of  a word  in  the  different  languages, 
and  thus  finding  out  those  sounds  which  may  be  considered  as  the  most  primi- 


Lanruage 

imiiiiiiiiiimiiiiii 

Nr.  war  night 
Nu.  awar  night 

Shi.  wekg  to  give 
Ga.  weko  to  give  away 
Di.  yek  to  give 
Ba.  yek  to  give 

Shi.  welg  to  travel 
Ga.  wel  to  travel 
Ba.  wala  to  travel 

Shi.  wing  bird 
Ga.  witio  bird 
Ju.  wino  bird 
Any.  weyg  bird 
Ja.  weiig  bird 
La.  wen  bird 
Al.  wing  bird 
Ba.  kwen  bird 

Shi.  worg  to  sing 

Ju.  wgr  song 

Ga.  wer  song 

Ja.  wir  song 

La.  wer  song 

Al.  wer  song 

Nu.  owe  to  sing 

Ba.  yoyu,  yolo  to  sing 

Shi.  yei  boat 
Ga.  yeya  boat 
Ju.  yei  boat 
Any.  yai  boat 
Ja.  hjie  boat 
La.  yede  boat 
Al.  yei  boat 
Bo.  yei  boat. 


The  Position  of  Shi  link  43 

||||||||||||||||||IIIII|||||||||||||||||||||||||||||||IHIIIIirillllll!llllllllll!lllllllllll!lllllllllllllllllll!lllllllllllillllllllllllillllllll!llll!llllllllllllllllllllllllillllllllllllllllllllllll!lllilllllllllllllllllllll||||||||||||||| 

tive.  This  ’’original  Sudanic  form“  is  of  course  merely  hypothetical.  For  more 
on  this  see  my  ”Sudansprachen“,  from  which  the  greater  part  of  these  words 
are  taken. 

V.  bar  large,  open  place 
Nu.  bud  place  before  the 
house 

Di.  bur,  abora  market 
place 

Shi.  burn  open  place 


>S.  bia  to  come 


on 


E 


va  to  come 
bd  to  come 
ba  to  come 
obra  coming  into 
world 


the 


Y.  Jcpo  to  carry 
back 

Nu.  kat  to  envelop 
Di.  hwah  to  embrace 
Shi.  kwako  to  embrace 
Ga.  kwaka  to  embrace 


the 


G.  ba  to  come 

S.  ga  place 

bla  coming  into  the 

E.  qa  place 

world 

T.  eha  this  place 

Y.  ba  shall,  should 

N.  ga  this,  that 

Ibo  bia  to  come 

Nu.  aqa,  agar  place 

Isoama  bia  to  come 

Shi.  qa  this 

Eafeng  ba  to  come 

agak  these 

Aboure  va  to  come 
Alaguiang  va  to  come 
Avikam  ba,  iba  to  come 

S.  gaga  cowrie 

E.  agaga  cowrie 

Mekyibo  ba  to  come 

Di.  gak  cowrie 

Di.  abi  prefix  of  future 

Shi.  gago  cowrie 

Nu.  bi  prefix  of  future 

Ga.  gage  cowrie 

Shi.  bi,  bia  to  come 

Nr.  gak  cowrie 

Any.  bi  prefix  of  future 

Bo.  gaki  cowrie 

Nr.  bi  prefix  of  future 

S.  guahi  antelope 

Ga.  bino  to  come 

E.  gbagbd  antelope,  ”uni- 

S.  buagi  to  fear 

corn“ 

E.,  vo  to  fear 

G.  hmah  \ 

1 antelope, 

Ef.  bak  to  fear 

hma 

Shi.  boko  to  fear 

hmahma 

”unicorn“ 

bwoko  to  frighten 

Y.  agbah-rere  ”unicorn“ 

Any.  bwok  to  fear 
S.  bula  open  place 

E.  ablo  open  place 

F.  abo-nteh 
abro-ntseh 


G.  bio  street 


mam 
street, 
open  place 


Shi.  anwak  waterhuck 

S.  kuagi , kuali  to  embrace 
E.  kpld  to  embrace 

T.  kwah  to  wind  around 
G.  kpld  round  about 
Ef.  ukwah  winding 

kpan  to  fold  (hands) 


S.  kuagi,  kuiagi  leopard 
E.  kpo  leopard 

T.  etwi  leopard 
Ef.  ekpe  leopard 
Y.  kori  leopard 
N.  eku  leopard 
Ku.  uhka  leopard 
Di.  kwach  leopard 
Shi.  kwach  leopard 
Ga.  kwach  leopard 
Ju.  kwach  leopard 
Any.  kwach  leopard 
Ja.  kwach  leopard 
La.  kwach  leopard 
Al.  kwach  leopard 
Di.  kwach  leopard 
Nr.  kway ’ leopard 
Bo.  kogo  leopard 
Ba.  koka  leopard 

kwaru  leopard 

S.  kuani  bread,  pudding 

E.  akple  pudding  of  maize 

Shi.  kwen  bread 

Ga.  kwon  bread 

Ju.  kwen  , , .. 

“ > bread 


kwon 
Any.  kwon  bread 
Nr.  kwan  bread 
Bo.  koa  bread 


44  Genealo gzcal  Relations  of  the  Shilluk  Language 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiM^ 


S.  Jcuani  to  count , read 
E.  gle  to  count,  read 

T kl|to  oount> read 

G.  kane  to  count,  read 
Y.  ha  to  count 
Y.  kara,  karah  to  learn 
Di.  Jcwen  to  count 
Shi.  Jcweno  to  count 
Ga.  kwano  to  count 
Ju.  kweno  to  count 
Nr.  kwen  to  count 
Ba.  ken  to  count 

S.  nlu,  nlua  to  lick , suck 

E.  dd  to  lick,  suck 

dudo  to  lick 

Y.  adun\ 

7 > taste 

adon) 

Nu.  duqe I . 

7 % > to  lick 
aach) 

Shi.  dodo  to  suck,  lick 


Shi.  dwddo  to  suckle 
Ga.  doto  to  suck 
Ju.  dot  to  suck 

S.  pagi  to  divide 
E.  afd  part,  half 

T.  pae  to  split 
G.  afd  half 
Y.  apa  part 

Ku.  fak  to  split,  divide 
Nu.  fage  to  divide 
Shi.  pano  to  divide 

S.  puu  to  beat 
E.  fo  to  beat 

T.  po  to  beat 
Ef.  foi  to  heat 
Plaoui  po  to  beat 
Teoui  po  to  beat 
Shi.  pwbdo  to  beat 
Di.  pwot  to  beat 
S.  tiagi  to  be  hard 

E.  se  to  be  hard,  strong 


Di.  chek  to  be  hard 
Shi.  tek  to  be  hard,  strong 
Ga.  tek  to  be  hard 
Ju.  tek  to  he  hard 
Any.  tek  to  be  hard 
Bo.  tigo  to  be  hard 

S.  tii  hand 
E.  ashi  hand 
Ku.  shi-ma  hand 
Di.  chin , chyen  hand 
Shi.  chyeno  hand 
Ju.  shyeno  hand 
Any.  shyeno  hand 

S.  tii  to  bear  a child ; wife 
E.  ashi  wife 
Ku.  shi  to  beget,  bear 
sha  begetting 
Nu.  ash,  ashi  daughter 
Di.  tik  wife 
Shi.  chi  wife. 


Appendix. 

Some  Names  of  Languages,  Peoples,  and  Rivers,  as  they  are  in  use  among  the 
natives. 

The  Shilluks  call  themselves:  Ocholo  a Shilluk  man,  pi.  Choi,  or  wate  Choi 
” children  of  Chol“ ; their  country : fotb  chol;  their  language : do  chol.  The 
Shilluks  are  called  by  the  Arabs : Shilluk,  by  the  Dinkas:  Bar,  by  the  Nuers: 
Ttt. 

The  Anywaks  call  themselves : Anwak,  they  are  called  by  the  Nuers : Balak, 
by  the  Dinkas:  Palak,  by  the  Abyssitians:  Jambo. 

The  Dinkas  call  themselves:  Jane;  they  are  called  by  the  Shilluks:  ojfiho  pi. 
jdhi ; by  the  Arabs:  Dinka,  or  Denka. 

The  Nuers  call  themselves:  Ganat  a Nuer  man,  pi.  KSgandt;  their  language: 
tok  Nat;  they  are  called  by  the  Shilluks:  NuSr,  by  the  Dinkas:  Nuar;  by 
the  Arabs : Nub  or  Nawar. 

The  Jurs  call  themselves  De-Luo  or  Luo,  by  the  Shilluks  they  are  called 
Odimo,  ’’descendants  of  Dimo“,  by  the  Bongo:  Ber.  The  Belanda  call  them- 


The  Position  of  Shilluk  45 

111111 

selves  Bor.  Belanda  is  a Bongo  word,  landa  = stone,  hill ; so  Belanda  is  prob- 
ably ’’bill-country 

The  Nubians  are  in  all  three  languages  called:  Don } from  ”Dongola“.  Accord- 
ing to  Schweinfurth  in  Golo  the  Nubians  are  called  Turuku,  in  Jur  Oturu,  in 
Bongo  Turu;  these  names  are  doubtlessly  derived  from  ”Turk“. 

The  Bahr  Zeraf  is  called  in  Shilluk:  Onel,  in  Nuer:  Fan,  in  Dinka:  Piau  The 
Bahr  Jebel  is  called  in  Shilluk:  Ker;  in  Dinka:  Ker,  in  Nuer:  Konarn ; the 
Khor  Filus  is  called  in  Shilluk:  Olut,  in  Dinka:  Pelut,  in  Nuer:  Pulut. 


102. 

102a. 

103. 


104. 


46  The  Parts  of  Speech 

IIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIlllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllN 

FOURTH  SECTION: 

THE  PARTS  OF  SPEECH. 

THE  NOUN. 

Singular  and  Plural. 

Singular.  Many  nouns  have  in  the  singular  the  suffix  0;  in  some  nouns  it 
may  be  dropped  at  will;  on  this  and  on  the  original  meaning  of  o see  71. 

Some  nouns  denoting  a plurality,  are  in  their  form  singular,  and  are  treated 
as  such;  e,  g. : labo , tedo  people. 

Plural.  The  Shilluk  is  remarkable  for  its  manifold  means  of  forming  the 
plural  of  nouns.  These  means  may  be  divided  into  three  principles ; they  are : 
plural-formation 

a)  by  affixes, 

b)  by  change  of  tone, 

c)  by  change  of  vowel. 

Generally  in  forming  the  plural  of  a noun,  not  only  one  of  these  means  is 
employed,  but  several. 

a)  Plural-formation  by  affixes.  In  most  Sudan  languages  the  plural  of  nouns  is 
formed  by  affixing  to  the  singular  a particle,  which  in  most  cases  originally 
is  a noun  or  a pronoun : ’’people,  they“.  In  Shi.  this  formation  is  represented 
by  several  vocalic  and  consonant  affixes. 

1 . The  most  frequent  plural-affix  is  the  suffix  L Although  by  no  means  all  nouns 
have  this  suffix  in  the  plural,  yet  it  is  a question  of  feeling  with  the  natives 
that  they  prefer  it;  if  a foreign  word  is  introduced  into  the  language,  it  receives 
i in  the  plural ; and  on  the  other  hand  there  are  numerous  genuine  Shilluk 
words  which  sometimes  are  used  with  i , and  sometimes  without  it  in  the 
plural.  This  leads  to  the  supposition  that  possibly  the  ending  i was  formerly 
more  employed  than  it  is  now,  and  that  it  may  be  the  oldest  and  originally 
only  ending  for  the  plural.  — The  plural-suffix  i occurs  also  in  Masai  and 
in  Nuba  and  Kunama ; in  Kunama  i is  the  personal  pronoun  of  the  third 
person  plural:  ”they“.  It  may  be  that  the  suffix  i is  of  common  origin  in  all 
these  four  languages. 

Besides  the  vowel-suffix,  there  are  several  consonants  which  serve  in  for- 
ming the  plural: 

2.  k;  gin  thing  pi.  gik;  k may  be  shortened  from  the  demonstrative  pronoun 
ak  ”tliese“ ; in  Di.  the  plural  is  formed  in  the  same  way,  viz.  by  adding  the 


mm 

The  Noun  47 

<lllllllllllllllll!lllllll!l!lllllllllllllllllllllllllllllllllllilllll>llllllillllllllllil!IIIIIIIIIIIIIIIHIIIIIIi>lllll!i:ililllllllllllllllllllllllllllllllllllH!lllinillll>l>ll>lilllllll!lllllllllilllIIIIIIIIIIIIIIIIHII!llllllllll!llllll 

demonstrative  pronoun  ke  ” these". 

3.  t ; t is  possibly  identical  with  the  Anywak  word  tot  ”many“  ; so  that  origi- 
nally the  word  was  common  to  both  languages,  but  in  Shi.  it  was  exclusively 
retained  for  forming  the  plural,  a different  word  being  employed  for  ”many“. 
In  Anywak  the  plural  is  frequently  formed  by  simply  adding  “tottf.  In  some 
cases  the  plural  is  formed  by  adding  t instead  of  t;  whether  this  is  misheard 
by  me,  or  whether  there  is  really  a class  with  t in  plural,  I do  not  know.  — 
Di.  also  has  the  plural  in  t (t  ?) : puou-puot  heart. 

4.  A nasal  consonant ; some  nouns  form  their  plural  in  changing  their  last  con- 
sonant into  the  corresponding  nasal  one,  according  to  the  rule  given  in  40 ; 
here  doubtlessly  a nasal  consonant  has  been  suffixed,  which  may  be  shorte- 
ned from  the  demonstrative  pronoun  an  ’’this,  these". 

While  i is  used  very  much,  and  may,  in  a certain  measure,  be  employed 
at  will,  k,  t and  the  nasal  consonant  are  restricted  to  a small  number  of  nouns. 

5.  Words  whose  second  consonant  is  a voiced  mute  followed  by  a vowel, 
change  this  consonant  into  the  corresponding  voiceless  one  in  the  plural : 
afiido  pi.  dfutl.  In  connection  with  this  it  is  to  be  remarked  that  in  those 
nouns  which  in  their  plural  end  in  a mute  consonant,  this  consonant  is  always 
voiceless s even  when  a vowel  follows  : lek  teeth,  leka  my  teeth,  lek  ak  these 
teeth;  this  is  contrary  to  the  rule  in  38;  perhaps  this  voicelessness  is  the 
rest  of  a voiceless  consonant  which  was  suffixed  for  forming  the  plural,  but 
assimilated  itself  in  all  cases  with  the  preceding  consonant. 

6.  Many  nouns  form  their  plural  by  dropping  the  singular-suffix  0 : gyeno  hen 
pi.  gyen. 

7.  A few  nouns  with  the  prefix  0 drop  this  prefix  in  plural;  such  are  names  of 
persons  as  belonging  to  a nation  (patronymica) : a Dinka  man,  a Shilluk 
man;  here  the  plural-form  may  be  the  first,  noting  the  nation  as  a collective 
mass,  from  this  the  singular  was  derived  by  prefixing  0 , which  probably 
means:  ”he“  or  ”one“  : ”he  a Shilluk".  The  opposite  formation  see  in  rum 
pi.  orom  nose. 

8.  A peculiar  kind  of  plural-formation  in  nouns  designating  relatives  is  that  of 
prefixing  n6  in  the  plural;  na  (also  ne)  means  ”ehild“  ; it  is  low  toned,  but 
when  expressing  the  plural,  its  tone  rises.  Examples : 

akayb-ndkdi  nephew ; or : nakai-n^khi  nephew. 

[The  partial  conformity  of  the  plural-affixes  in  Shilluk  and  Masai  is  remark- 
able. Just  as  in  Shilluk  one  of  the  most  frequent  plural  suffixes  is  i,  so 
it  is  also  in  Masai.  Likewise  k,  t and  a nasal  suffix  (n)  are  found  in  both 
languages.  The  plural -formation  by  dropping  the  final  vowel  0 of  the 
singular  (see  108)  has  also  its  analogy  in  Masai,  where  a final  a or  0 (0?) 


105. 


106: 


107. 


108. 

109. 


I IO. 


48  The  Parts  of  Speech 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIM 

is  dropped : ol  abura  plural  il  abur  ”froth“;  ol  kurto  pi.  i hurt  ” caterpillar  “. 
Hollis  is  probably  right  in  supposing  that  in  these  words  the  plural  is 
the  original  form,  from  which  the  singular  was  formed  by  adding  0 or  a. 
— According  to  Hollis,  Masai  has  no  plural-distinction  by  tone.  See 
Hollis  page  18  ss.] 

b)  Plural-formation  by  change  of  tone.  As  stated  above,  the  predomination  of 
intonation  is  a characteristic  of  Sudan  languages ; but  in  none  of  these  the 
change  of  tone  is  known  to  be  a means  of  distinguishing  singular  and  plural. 
In  the  western  languages,  of  whom  a greater  number  is  thoroughly  known, 
this  function  of  the  tone  is  sure  not  to  exist;  but  it  may  be  expected  that 
on  close  investigation  it  will  be  found  in  other  eastern  Sudan  languages. 

By  the  change  of  tone  the  nouns  are  grouped  into  classes,  a certain  tone 
or  group  of  tones  in  the  singular  always  corresponding  to  a certain  tone  or 
group  of  tones  in  the  plural.  There  do  not  seem  to  be  very  many  nouns 
without  the  distinction  of  tone  in  singular  and  plural. 1 

This  distinction  is  probably  younger  than  the  plural-formation  by  affixes. 
Though  the  intonation  is  no  doubt  genuine  Sudanic,  this  particular  employ- 
ment of  it,  viz.  the  distinction  of  number,  may  be  of  foreign  origin,  a foreign 
element  getting  into  the  population  and  using  the  tone  in  quite  a new  way, 
which,  until  then,  was  not  known  to  the  primitive  inhabitants.  This  is  the 
more  probable,  as  the  change  of  tone  is  a process  analogous  to  that  of  the 
change  of  vowel,  which  will  be  shown  below.  It  might  be  supposed  that  both 
are  of  the  same  foreign  origin,  i.  e.  Hamitic.  The  older  plural-formation  by 
affixes  seems  gradually  to  be  suppressed  by  the  modern  means,  viz.  change 
of  tone  and  of  vowel. 

It  is  to  be  remarked  that,  as  a whole,  in  plural  the  low  tone  is  more  fre- 
quent than  in  the  singular,  the  low  tone,  together  with  the  long  vowel  (see 
the  following)  conveying  the  notion  of  greatness  or  plurality. 

c)  Plural  formation  by  change  of  vowel.2  A plural-formation  likewise  unknown 
in  western  Sudan  languages  is  that  by  changing  the  quantity  or  quality  of 
the  stem-vowel.  This  vowel-change  is  common  in  Semitic  and  Hamitic  lan- 
guages, and  is  in  Shilluk  probably  to  be  traced  to  Hamitic  influence.  How 
far  it  is  spread  in  the  eastern  Sudan  group,  cannot  be  stated  now,  but  the 
Di.  also  has  it.  Quite  of  Hamitic  character  is  the  interchange  of  certain 
vowels  in  this  way : the  vowel-changes  in  one  group  are  contrary  to  those 
in  another  group ; the  first  group  has  long  vowel  in  singular  and  short  in 
plural;  a second  group  short  vowel  in  singular  and  long  in  plural;  likewise 
the  quality  changes:  one  group  has  0 in  sing.,  u in  pi. ; a second  group  u in 
in  sing.,  0 in  pi. ; this  peculiarity  was  first  shown  by  Meinhof  as  existing  in 

1 According  to  Kitching  in  Gang  most  nouns  have  the  same  form  for  singular  and  plural;  is  it 

not  possible  that  a distinction  is  made  by  tone,  which  has  not  been  noted? 

2 Plural-formation  by  change  of  vowel-quantity  and  quality  is  also  largely  used  in  Dinka ; see 

Mitterrutzner  page  15. 


/ 

The  Noun  49 

|||illllllllllll!lllllllllllll||||||!!illllllllll!llllllllllllllllll!lilllllllllllllllllillllllllllllll!llll!IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIllllllllllllll!llllllllllllllllllllllllll!llllllllllll)lllllllllllllllllllllllllll!llllllllll!IIIIIIIIH 

the  Hamitic  languages,  and  has  been  called  by  him  ’’polarity 

The  same  tendency  of  interchange  is  to  he  seen  in  other  formations,  see  III 
for  instance  119:  singular  prefix  0,  plural  no  prefix,  and  119:  singular  no 
prefix,  plural  prefix  0. 

Though  this  formation  be  probably  foreign  and  relatively  young,  it  may  112 
contain  some  primitive  principle  of  language  building:  It  is  worth  noting 
that  the  large  majority  of  nouns  have  short  vowel  in  the  singular  and  a long 
one  in  the  plural;  this  may  lead  to  the  supposition  (which  is  supported  by 
results  of  studies  in  other  African  languages.  In  Ewe  for  instance  adjectives 
with  long  vowel  and  low  tone  designate  large  things  or  beings,  the  same 
adjectives  with  short  vowel  and  high  tone  express  small  things  or  beings.) 
that  in  an  early  stage  of  language  the  long  vowel  is  expressive  of  the  idea 
of  ’’much,  big,  great". 


Examples  illustrating  the  different  ways 
of  forming  the  plural. 

a)  Plural-formation  by  Affixes. 

1 . Suffix  i.  dkol-dkoll  drum-stick  dmat-dmati  a stork 

dhon-dnbm  a knife  aywom-dyworm  monkey 

dchdhb-dchuhi  an  ant  phm-pgm{  board 

ybro-yiri  a bead  kal-kali  fence 

nu-nuwi  lion  leu-lewi  lizard. 

For  more  examples  see  below. 

The  ending  i has  in  most  cases  low  tone ; where  the  tone  is  middle,  the  stem- 
vowel  too  has  middle  tone,  that  is,  the  tone  of  the  suffix  is  assimilated  to  that 
of  the  stem. 

2.  suffix  k.  pi-pik  water  gin-gik  thing  dyel-dyek  goat  jal-jok  man 

lejo-lek  tooth  ma-mek  aunt  men-mok  this  one. 

3.  suffix  t.  tdu-tat  buttocks  wich-wdt  head  yei-yat  boat 

yino-yit  fisherman  yech-yet  belly  keu-kot  breast 

(Iwol-lot)  a gourd  (yo-yet)  road. 

When  in  a noun  with  a consonant  plural-ending  the  stem  also  ends  in  a con- 
sonant, the  final  consonant  of  the  stem  is  dropped,  the  consonantal  suffix  taking 
its  place ; see  44. 

4.  nasal  consonant  as  suffix. 

tdgb-tdnl  dura-basket  kwach-kwdm  leopard  dhadb-ahani  breast-bone 

ydt-yin  tree  atdbo-atam  tobacco  tabo-tami  dish. 

Vice  versa : wano-wach  paper. 

WESTERMANN,  The  Shilluk  People.  4 


I 13 


I 14 
I 15 


I l6 


1 17- 

1 18. 

1 19. 

1 20. 


1 2 1. 


50  The  Parts  of  Speech 

>>>lllllllllll<lllll<lllllllllllllllilllllllllllillllll>llli>lllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllillllliillllllllll!lllllllllllllllllll!llilllll!lllllllllllllllllllllllllllllllllirillllllillllli1lllllllllllllllllllll 

5.  voiced  mute  consonant  becomes  voiceless. 

afudo-dfuti  a fish  atudo-dtutl  a wild  goose  bbdo-boti  blacksmith 

goji-gochi  sword  budo-buti  a melon  dakagi-dakakl  dura-stick 

okodo-okotl  basket. 

Vice  versa:  fuk-fugi  tortoise  orok-orbgi  bell 

6.  dropping  the  singular-suffix  o. 

falo-fal  knife  gybno-gytn  hen 

winb-win  bird  tono-ton  egg 

7.  dropping  the  prefix  0. 

obwono-bwon  white  man  6cholb-chdl  Shilluk-man 

Vice  versa : rum-orom  nose. 


Iwop-lwobi  company. 

by  bio -by  el  dura 
gwblo-gwel  ring. 

ojahb-jah  Dinka-man. 1 


b)  Plural-formation  by  Change  of  Tone. 

For  completeness’  sake  the  nouns  which  do  not  change  their  tone  in  plural, 
are  also  enumerated  here.  — Nouns  with  prefixes  and  those  without  them 
are  separated,  as  they  show  differences  of  tone. 

In  some  cases  nouns  with  a slight  deviation  of  tone  have  been  grouped 
under  the  same  heading;  this  has  been  done,  because  the  differences  do  not 
seem  to  be  essential  and  perhaps  have  been  misheard.  On  the  difference 
between  ' and  a see  51. 

Some  nouns  have  two  plural-forms. 

Nouns  with  prefixes. 


1 . dchwatb-achwdti  loin-cloth 

bkok-okok  egret 
okwbk-okwdk  a goose 
brbk-orok  craft. 

2.  adero-dder  arm-ring 

bpdro  a gourd 
alutb-dluti  fist 

3.  obau-bbawi  lungs 

obbr-obbri  feather 

4.,  akur-akuri  pigeon 

awoch-awoch  a shell 
bgwol-bgwol  a bird. 

5 . dchut-achiit  arm-ring 

6.  akySn-akyen  gun-cock 

aburb-dbur  bush-buck 
ddiro-ddbr  donkey 


dmalb-dmall  camel 
bkok-okok  flower 
bmbdb-'ombt  fire-fly 

ochoyb-ochoyl  melon 
btwol  blue 
dwak-dwak  a bird. 


bgwbrb-bgwM  | 
ogweri  | 


blue  heron. 


dtbrb-dterly  atbr  a spear 
oloS-bloe  duck 

agwin-dgwbn  bastard  child. 

oMro-obir  a pot 
dchwdt-dchwdt  guinea-fowl 
dtep-atbp  bag. 


1 In  one  example  the  plural  is  formed  by  suffixing  r : rit-vor  king. 


I 


The  Noun  51 

|||||||||||||||||||||!ll||!llllllll!llllllllllllllllllllllllllllllllllllllilllllll!!lllllllllllillllllllllllllll!illlllllllllllllllllllllllllllllllllllllllll!llllll!lllllllllllllllllllillllllllllllllllillll!llllllllllllllllllllllltlllllilllll| 

7.  bkodo-okutl  hedgehog  btilo-bUli  club 

onwano  an  ant  bhwivo  whip  btblo  a white  dura. 


8.  owahb-owani  heron 
otyeno-otyen  a fish 
owajb-ndwajo  cousin  % 

oyinb  crocodile-hunter. 


okwano-okwam  broom 
otagb-otanl  a fish 
orok-orok  small  bell 


9.  dchan-dchan  a fish 
dkwan-dkwdn  ear-lap 
arndt-dmati  a stork 
atet-atet  mangouste 
drat-brht  a snake 
olwe-olwe  marabout 
bgik-oglk  buffalo 
okwol-okwoli  gourd 
bhyen-onyem  a snake 
otwon-otwbni  hyena 

10.  aban-aban  hammer 

okwor-okorl  serval 
otwel-otwell  a fish 

ottt-oMti  hawk 

1 1 . dgdk-dgeki  crow 

achuhb-dchurii  an  ant 

ddolb-adol  a fish 
bdek-udikl  a mat 
ogwal-ogweli  frog 

12.  dtudo-atuti  wild  goose 

dfidb-afbt  skunk 
dgorb-agor  neck-bone 

dtwak-dtwtik  a bird 
odtro-odhr  kiddle 
omerb  red  dura 
onogo  a cow 
otor-otbr  a ford 
owet-owbt  a mat 
onwok-oriwhk  male  goat 
omayb-omdi  cousin 
bbwoyorbbw'ki  a shrub 


dchwik-dchwlk  anus 

alun-dluh  somersault 
dndn-dhbm  a knife 
dywom-aywomi  monkey 
omi  brother  omen  his  brother 

ofwon-bfwim  loaf 
okok-okok  a fish 
okyel-okyell  an  ant 
6pap-opd,p  hip-bone 
otwon-oton  cock. 

akol-akoli  drum-stick 
olak-olekl  a fish 
olam-blemi  sycomore 
otet-otitl  a pot. 

dlerib-dlerii  a fish 
addlb-ddall  a gourd 
afudo-afuti  a fish 
ogonb-ogqni  bracelet 
oywak-oyweki  a crane. 

dyomo-dybrn  tin 
dgerb-agbr  a hair  dress 
dh6nb-anen  a red  ant 
ayier-dyierl  quail 
ogwok-ogokl  jackal 
omodb  a cow 
brap-ordp  spider 
owaii-owau  ibis 
oroch-oroch  ram 
omorb-omor  roan  antelope 
6bogb-obbk  albino 
odelb-od&l  a cow 


4' 


52[1( 

The  Parts  of  Speech 

lllllimilllllllKllliliimmimiiii  hi  mi  1111 1111 11 11 11111 111  iiiii  mill  iiiiiiiiiiiiiiiiiiimiiiMifiiilfiiiiiiiiitiiiiiuiirt 

odibb-odip  blanket 

llllIllllllIilHIlimlllllHmllHlIlllllllmllmlllllllllllllllllmlllllim 

ogdl-ogdl  mule 

ogalo-ogdli  mule 

onayo-onai  cousin. 

13. 

okodb-okbti  basket 

orok-orbgi  bell. 

14. 

ochybno-ochyen  loin-cloth. 

15- 

ogwS-ogwe  bow. 

1 6. 

dlebo-dUpl  a bird 

6nbl6  red  earth. 

*7- 

ddinb-adin  a fish 

dten-dthti  hat 

okwon-bkbn  feather 
okbk-bkok  egret. 

okwek-okwhk  goose 

18. 

achyeno-achyen  an  ant 

aywak-aywak  crest 

brb-or  ant-hill 

oro-br  relations  by  marriage. 

Perhaps  in  these  last  two  examples  0 and  0 are  not  prefixes,  but  vowels 

of  the  stem,  the  first  consonant  (perhaps  w)  having  been  dropped;  see  33. 

19. 

okot-okot  bell 

20. 

akbn-dkorii  gazelle 
(attibo-atam  tobacco). 

dhadb-aham  breast-bone 

21. 

djwogo-djwbk  sorcerer. 

22. 

btyem-otyem  dragon-fly. 

23* 

olet-oleti  hawk 

obech-obiech  reed. 

Nouns  without  prefixes. 

1. 

bblb-bbl  face 

bbnb-bbhi  lizard 

bbt-boti  bachelor 

bwonb-bwonl  a fish 

byerb-byer  root 

chdr-chor  vulture 

chiit-chiit  tooth-brush 

chwai-chwayl  broth 

chwak-chwdk  ambassador 

chwarb-chwar  bug 

ddtb-ddt  hoof 

deh-dem  jaw-bone 

falb-fdl  knife 

gat-ght  river-side 

gin-gik  thing 

gok-gbk  ring 

gwUb-gwbl  ring 

gyek-gybk  water-buck 

kivbm-kdrn  back 

kyet-kyU  a fish. 

2. 

gilb-gill  slope 

gagb-gak  cowry 

budb-but  a shell 

budb-buti  melon 

chdrni-chdmi  bait 

dakagi-dgkaki  dura-stick 

dorb-dori  axe 

fdl-fet  spoon 

/ 

The  Noun  53 

!ll!llll1llllllllllillllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllll!lllllllllllllllllllll!lllllllllllll!illlli!llllllllillllllillllllltlllll!lllll 


fodb-fot  country 
jago-jak  chief 

3.  golb-gol  bight 

kal-kali  fenee 
kwach-kwam  leopard 

fudo-fut  lame  person. 

4.  chogo-chok  a fish 

fyer-fin  back-bone 
jbp-jopi  buffalo 
kawo-kawi  beam 
ku-kuwi  thief. 
fuk-fuki  pot 

5 • by  Mo -by  el  dura 

phr-peri  hippo 
(dbl-del  skin). 

6.  boi-boi  net 

churo-chur  a fish 
goji-gbchl  sword 
gut-gut  navel 
kwanb-kwanl  solo-singer 
kwoh-kwoh  report 

7-  gytl'o-gytl  ring 

bano-ban  locust 
chul-ehul  penis 


folo-fol  cloud 
kwet-kwet  dung-hill. 

ybrb-yiri  a bead 
kbdb-kbt  a fish 
phm-pami  board 

fuk-fugi  tortoise 
ghho-gan  button 
kan-kam  trumpet 
kit-kiti  rock 

gut-guti  hammer. 

byero-byer  belly 
kyen-kytn  horse 

bbr-bor  boil 
dok-dok  mouth 
gulb-gul  cannon 

orb-br  relations  by  marriage 
koch-kuchi  axe 
kyilo-kyel  star. 

bak-bak  fence 
bodo-boti  blacksmith 
dafi-danl  dancing- stick. 


8. 


bdnb-banl  meat  on  the  skin 
chugo-chuk  charcoal 
fyen-fyem  skin 
gybnb-gykn  hen 
kbnb-kem  gourd 
kwbt-kot  shield 

kwoto-kwot  farting 


bat-bat  arm 
dak-dak  pot 
gwbk-gubk  dog 
jack-jack  shoulder 
kwdro-kwerl  pole 
kwom-kubmi  board. 

faro-fari  mat. 


c)  Plural-formation  by  vowel-change. 
Change  of  the  quantity  of  the  stem-vowel. 

I.  Singular  short  vowel,  plural  long  vowel. 

bkbk-bkok  igret  bkbk-okok  flower 

brbk-brok  craft  awak-awak  a bird 


123. 


124- 


54 


brok-orok  a small  bell 
gat-ght  river- side 
bkwbk-okwdk  a goose 
achut-achht  arm-ring 
achwdt-achwat  guinea-fowl 
atwak-atwdk  a bird 
6wet-owbt  a mat 
ogal-oghl  mule 
okwon-okwon  feather 
datb-ddt  hoof 
fyer-fM  back-bone 
dak-dak  pipe. 


The  Parts  of  Speech 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiliiiiiiiiiiiimiiiiiiiiiin 
chut-chUt  tooth-brush 
chwak-chwhk  ambassador 
bgwol-ogwol  a bird 
agwbn-agwbn  bastard 
6twbn-6tbn  cock 
orap-orhp  spider 
oriwdk-oriwbk  male  goat 
aten-athh  hat 
okot-bkot  hell 
kal-kali  fence 
bak-bak  fence 


In  the  first  eight  examples  the  short  and  long  vowel  are  the  only  distinction 
between  singular  and  plural. 


2.  Singular  long  vowel,  plural  short  vowel. 


charm-charm  bait 
olam-olemi  sycomore 
obogo-obbk  albino 
ajwogd-ajwbk  wizard 
chdr-chor  vulture 
par-peri  hippo 
goji-gochi  sword 
gybnb-gyeh  hen 


bgwbrb-bgwori  blue  heron 
otit-oUii  hawk 
ochybno-ochyen  loin-cloth 
olU-oletl  hawk 
byblo-byel  dura 
bor-bor  boil 
kyilb-ky'el  star 
kwdrb-kwerl  pole. 


Only  in  the  first  word  the  plural  is  distinguished  from  the  singular  by  the 
short  vowel  only. 

Change  of  the  Quality  of  the  Stem-vowel . 

I . The  stem-vowel  of  the  singular  turns  e in  plural. 

dgak-dgeki  crow  par-peri  hippo 

ogwal-ogwell  frog  odbk-udlkl  a mat 

oywak-oyweki  crane  6twel-6twell  a fish 

olak-oleki  a fish  otet-otiti  a pot 

olam-olemi  sycomore  albbo-dUpi  a bird 

fal-fet  spoon  oUt-oleti  hawk 

kwdrb-kweri  pole  ogwbrb-bgweri  blue  heron. 

In  some  words  the  vowel  in  plural  is  not  e,  but  e or  i;  as  these  are  closely 
related  to  each  other,  and  perhaps  e , i are  misheard  for  e,  I have  classed 
them  together. 

In  all  these  nouns  the  stem-vowel  has  high  tone  in  plural ; probably  the 


i 


The  Noun  55 

llilllllllllllllllllllllllllllilllllllllllllllllllllllllllilll IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII Hill Illllllllllllllilllllllllllllllllllllllllllllllll Illllllllllllllllllllllllllllllllll 

high  tone  and  the  reduction  of  the  vowel  to  e are  in  some  causal  connection; 
vide  1 6. 

2.  The  stem-vowel  of  the  singular  — mostly  a — turns  a in  plural. 
achwat-achwdt  guinea-fowl  leal-kali  fence 

bak-bak  fence  dak-dak  pot,  pipe 

bkwok-okwdk  a goose  okwek-bkwhk  a goose. 

Here  the  short  vowel  of  the  singular  becomes  long  in  plural;  the  length- 
ening of  the  vowel  may  he  the  reason  of  its  turning  into  a;  see  17. 


3.  singular  a pi.  e.  ma-mek  aunt 

4.  singular  e pi.  a.  aten-atan  hat 

5.  singular  a,  pi.  0.  rat  ( rit,  see  16)  -ror  king. 


yat-yen  tree. 

( yei-yat  boat). 


6.  sing,  e pi.  e. 

7.  sing,  e pi.  e. 

8.  sing,  e,  pi.  i. 

9.  sing,  i pi.  a . 

10.  (sing,  a,  e,  e)  pi.  0. 


gyet-gyet  waterbuck. 
dtet-atet  mangouste 
owet-owbt  a mat 
yet-yit  a well 
wich-wat  head. 
jal-jok  man 
ten-tono  small 
men-mok  these. 

The  plural-vowel  0 is  remarkable,  as  it  does  not  correspond  to  a certain 
vowel  in  singular,  but  is  a class  of  its  own ; it  not  only  forms  the  plural  of 
nouns,  but  also  of  pronouns  and  adjectives.  Note  also  dho-gho;  a is  the  deictic 
pronoun  ”it  is“ ; but  here  it  is  treated  like  a radical  vowel  and  thus  changed 
in  plural. 


anSno-dnen  red  ant 
yech-yet  belly. 
yet-yit  scorpion. 

meko-mdko  some 
aho-ohb  what 


1 1.  sing.  0,  pi.  u,  u . 

nayqlq-nawuli  an  axe 

kdch-kiichi  an  axe 

bkqdq-bkuti  hedgehog 

mogo-muki  beer. 

12.  sing,  u pi.  0. 

rum-orbm  nose. 

13.  sing.  0 pi.  0. 

anon-anonl  a knife 

bor-bor  boil 

toch-toach  gun;  see  22 

chor-chor  vulture. 

14.  sing.  0 pi.  wo. 

mbk-mwok  dog-head  fish. 

1 5 . sing,  wo,  wo  pi.  0,  0 , 

u.  6twon-6tbn  cock 

6kw6r-okbri  serval 

ogwok-ogoki  jackal 

okwon-okon  feather 

Iwol-lot  a gourd 

twol-toli  snake 

kwbm-kbm  back 

kwot-kbt  shield 

of won-o fun  loaf. 

1 6.  sing,  wo  pi.  uo. 

gwok-guok  dog 

kwbm-kubrm  board. 

17.  sing,  ye  pi.  e. 

fyer-firi  backbone. 

18.  sing,  ye,  e,  i pi.  ie. 

lyeeh-liech  elephant 

yet-yiet  neck 

obich-obiech  reed. 


56  The  Parts  of  Speech 

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllUIIIIIIIIIIIIIIIIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIItllllllllNIIIIIIIIillllfilllllllllllllfllllllllillilllllllll 


125- 


I 26. 


Gender. 

Gender  is  expressed  in  the  noun  only,  not  in  pronouns.  The  natural  gender 
may  be  marked  in  two  ways: 

a)  by  different  words. 

chwou  man  dacho  woman  wat  bull  dean  cow 

onwok  male  sheep  or  goat  dy6l  female  goat. 

b)  by  adding  otwon  for  the  male,  mat  for  the  female  gender. 

hu  otwbn  male  lion  nu  mht  or  mat  nu  female  lion 

toni  nil  male  lions  mciti  nil  female  lions 

kyen  otwon  or  kyen  a twon  male  horse  kyen  a mat  or  mat  kyen  female  horse 

kyhh  a ton  male  horses  kyen  a mht  female  horses 

twon  omorb  male  roan  antelope,  pi.  ton  omorb 
mdt  omorb  female  roan  antelope,  pi.  mat  omdrb. 

In  one  single  word,  however,  the  Shilluk  expresses  the  gender  by  phonetic 
means:  na  child  nal  boy  nan  girl. 

Here  evidently  l and  n are  added  to  the  word  na  in  order  to  mark  its 

gender,  l for  the  male,  n for  the  female  gender. 

[That  this  case  is  not  merely  accidental,  will  be  clear  from  the  fact  that 
by  the  same  means  gender  is  expressed  in  the  Bari  language  5 here  it  is  not 
the  nouns,  but  demonstrative  pronouns  which  receive  the  affixes  l and  n: 

lu  that  m. 


lo  this  m. 
na  this  f. 
pi.  chi-lo  these  m. 
chi-ne  these  f. 
lu-yu  that  one  yonder  m. 
nu-yu  that  one  yonder  f. 
li-o  my  m. 
ni-o  my  f. 


nu  that  f. 
chi-lu  those  m. 
chi-nu  those  f. 
chi-lu-yu  those  yonder  m. 
chi-nu-yu  those  yonder  f. 
il-ot  your  m. 
in-ot  your  f. 


In  the  noun,  feminine  is  distinguished  from  masculine  by  the  suffix  et. 
The  same  distinction  by  the  same  means  has  Masai. 

The  distinction  of  a grammatical  gender  is  surely  not  Sudanic,  it  is  not 
known  in  other  Sudan  languages ; so  we  have  doubtlessly  Kamitic  in- 
fluence here.  The  Shilluks  must  have  been  in  contact  with  (a  Hamitic) 
people  who  expressed  in  their  language  the  grammatical  gender  by  l and 
n,  but  this  contact  was  not  long  or  strong  enough,  to  make  the  distinction 
of  gender  a living  factor  in  the  language ; so  only  a faint  trace  of  it  was 
left.  There  is  one  more  Sudan  language,  which  has  a similar  distinction : 
the  Songhai  (on  both  banks  of  the  middle  Niger).  This  language  has,  in 


The  Noun  57 

!llll|||||||||||||||llilll|||||||||l!!illllllllllllllllll!llllllllllll!llllllllll!lllllllll!lllllllllll!lllll!llllllllllllillill!ll!llllllllllllllllllllll!llllllllHlllllllllllllllllllllillllil!lllliil!llllllllllllllllllllllllllllllll||!llllll 

the  same  way  as  Bari  and  Masai,  a kind  of  article,  di  for  living  beings,  ni 
for  inanimate  things.  I believe  that  di  is  identical  with  li,  l and  d often 
changing  in  African  languages ; vide  the  examples  in  the  comparative 
Lists  of  Words  in  Third  Section.  If  this  is  right,  the  Songhai  (in  which, 
though,  this  distinction  will  not  be  original,  but  borrowed  from  some 
Hamitic  language)  represents  an  elder  stage  in  the  development  of 
grammatical  gender:  living  ) masculine,  inanimate  ) feminine  or  neuter 
(which  may  originally  be  the  same,  as  with  primitive  men  woman  is 
rather  a thirg,  a merchandise,  than  a person).] 

A second  way  of  distinguishing  gender  by  phonetic  means  is  represented 
in  the  following  word : 

ogwel  an  ox  with  the  horns  turned  toward  the  eyes 
agwSlo  a cow  with  the  horns  turned  toward  the  eyes. 


126a. 


Case. 


Grenetive. 

The  ruling  noun  is  a singular. 

1 . The  genetive  follows  the  noun  determined  by  it.  The  noun  ends  in  a con- 
sonant ; in  these  cases  the  two  nouns  unite  without  any  connecting  element  or 
phonetic  changes : 

wot  house ; wot  jago  house  of  the  chief 

lot  club  ; lot  obwon  club  of  the  stranger 

atep  bag ; atep  jal  eni  bag  of  this  man 

okok  blossom;  okok  yari  eni  blossom  of  this  tree 

yit  ear;  yit  kyen  ear  of  the  horse. 

There  are,  however,  a few  exceptions,  chiefly  if  the  final  consonant  is  k 
or  ch,  and  the  next  word  begins  with  a consonant ; 

a)  sometimes  the  ’’helping  vowel“  is  inserted : 

kido  colour;  kite  lojo  black  colour 

nedo  rib ; nete  jal  rib  of  man 

lech  tooth;  leche  lyech  tooth  of  the  elephant 

mogo  beer;  moke  f die  won  beer  of  our  country 

bodo  artist.  bote  ton  one  who  makes  spears. 

These  are  treated  like  nouns  in  the  plural. 

b)  ch  and  k may  be  dropped: 

pach  village ; pa  rit 

kech,  kach  hunger ; ka  jal  eni 


1 27. 


dok  cattle 


village  of  the  king 
the  hunger  of  this  man 
do  rit  the  cattle  of  the  king. 


5$  The  Parts  of  Speech 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiw 

c)  ch  softens  into  y: 

mach  fire;  may  kworo  ’’fire  of  cotton44;  see  45. 

One  word  changes  its  vowel  before  a genetive : 

yo  way ; yu  Fakgi  the  way  to  F. ; 

likewise  when  an  adjective  follows:  yu  toch  a narrow  way;  see  22. 

2.  Nouns  which  have  the  final  vowel  0,  and  whose  second  consonant  is  a voiced 
— in  some  cases  also  a voiceless  — mute  (yo,  jo,  do,  do,  bo),  drop,  when 
followed  by  a genetive,  the  0,  and  turn  the  consonant  into  the  corresponding 
nasal  one : go  j h,  jo  j n,  do  j n,  do  ) n,  bo  j m ; see  40. 

jago  chief;  jan  fote  won  the  chief  of  our  country 

afoajo  rabbit ; afoan  nal  ten  the  rabbit  of  the  child 

fedo  people ; ten  fan  eni  the  people  of  this  village 

omgdb  a cow ; omon  rit  the  cow  of  the  king 

tabo  plate ; tarn  nan  the  plate  of  the  girl 


muto  neck 


mune  dean  the  neck  of  the  cow. 


This  nasalization  is  caused  by  a nasal  consonant,  n,  which  is  no  doubt 
identical  with  the  demonstrative  n (vide  138),  and  has  originally  the  meaning 
”that“  : jago  n pack  ’’the  chief,  (namely)  that  of  the  village44.  There  are  some 
examples  which  show  the  n in  existence  at  the  present  time : lau  cloth,  Ian 
dacho  the  cloth  of  the  woman;  here  n is  preserved,  the  u having  dropped 
before  it;  rit  king,  an  older  form  rat,  see  16;  ran  labo  the  king  of  the  people ; 
here  the  n is  preserved,  though  the  word  ends  in  a consonant;  this  is 
generally  not  the  case ; it  is  evident  that  after  a vowel  the  n is  easily 
preserved,  jago  n pack  offers  no  difficulty  in  pronouncing,  but  in  words 
ending  in  a consonant  the  n was  liable  to  disappear,  the  more  so,  as  the 
consonant  was  voiceless,  and  n is  voiced ; thus  dok  n tedo  ) dok  tedo,  but 
jago  n tedo  ) jan  tedo.  This  n has  high  tone. 

[This  n,  originally  probably  always  a demonstrative  pronoun  and  serving 
to  express  the  genetive  relation,  exists  in  a great  number  of  central  and 
eastern  Sudan  languages.  In  Di.  it  effects  the  same  changes  as  in  Shilluk, 
besides  it  is  found  in  Nuba,  Logone,  Mandara,  Teda,  and  also  in  Haussa 
and  Ful.] 

The  ruling  noun  is  a plural . 

If  the  ruling  noun  is  a plural,  the  n does  not  appear,  but  when  the  noun 
ends  in  a consonant,  the  ‘helping  vowel*  is  suffixed  to  it.  When  the  plural 
ends  in  i,  this  i is  generally  preserved.  A change  of  tone  is  to  be  noted  here: 
while  the  plural-forming  i (see  103)  and  the  helping  vowel  have  low  tone  in 
those  cases  where  no  genetive  follows,  they  receive  high  tone  when  standing 
before  a following  genetive.  This  high  tone  most  probably  indicates  the  lost 


pack 

village, 

pi. 

myer; 

wot 

house, 

pi. 

woti; 

yli 

ear. 

pi. 

ylV> 

mogo 

beer, 

pi. 

muki; 

okok 

blossom, 

pi. 

okbk  ; 

atep 

bag, 

pi. 

atep; 

kech 

hunger, 

pi. 

kahi  ; 

figo 

chief, 

pi. 

jak; 

The  Pronoun  59 

||||||||llllllllllllllllfllllllllllllllllllllllllllllllllllllllllllllillllllllllllll!llllillllll!iillllllllllllllllllillil!llllilllilllllllllllllll!llllllllllllllll!llllllllilllllllllllllllllllllllllllllilllllll!IIIIIllll!llll||||||llll||||||| 

genetive-forming  n , the  sound  n itself  having  disappeared,  hut  its  tone  (see 
1 27)  was  perserved.  — Examples : 

my  ere  rit  villages  of  the  king 
woti  rit  houses  of  the  king 
yite  kyeh  ears  of  the  horse 
mukifote  won  beers  of  our  country 

okoki  yat  the  blossoms  of  the  tree 
atepe  hate  w'elo  the  hags  of  the  traveller 
kahi  fote  won  the  famines  of  our  country 
jak6  fote  won  the  chiefs  of  our  country. 

In  my  materials  I find  one  exception  to  this  rule : gwok-gubk  dog ; gubke 
jal  eni  the  dogs  of  this  man ; hut  this  may  be  a misunderstanding. 

The  Objective  Case. 

The  direct  object  or  accusative  follows  the  verb:  a chdm  by  el  he  ate  dura. 
Sometimes  the  particle  ki  ”with“  is  added:  a cham  ki  by 61  he  ate  (with)  dura. 

But  when  ka  ”and“  begins  a sentence,  the  object  always  precedes  the  verb: 
ka  by  el  cham  and  dura  ate  (he). 

What  in  European  languages  is  an  indirect  or  dative  object,  the  Shilluk 
transforms  into  a direct  object,  and  what  we  would  call  the  direct  object,  is  in 
this  case  always  introduced  by  ki;  instead  of  saying:  ”he  gave  money  to  the 
child“,  they  say:  ”he  presented  the  child  with  money“  : a weH  hal  ki  hyeh. 

But  in  very  many,  probably  in  most  cases  the  direct  and  indirect  object  are 
not  expressed  at  all,  the  passive  voice  being  used  instead,  ”1  saw  him“  is 
expressed  by  ”he  was  seen  by  me“  ; ”he  gave  the  child  milk“  by  ’’the  child 
was  given  milk  by  him“,  — On  the  passive  voice  see  173. 

The  Vocative  Case 

is  formed  by  lengthening  the  (last)  vowel,  by  raising  the  tone,  and  sometimes 
by  adding  i ”you“  : hate  man,  hati  o man ! Dak  a proper  name,  Dagi  o Dak ! 


1 28 


1 29 


THE  PRONOUN. 


The  Personal  Pronoun. 


ConnectedForm,  standing  before  the  verb. 

This  form  is  generally  used  as  the  subject  of  verbs. 

y&  I yi  thou  yi,  e (b)  he 

wa , wo  we  wu  you  gi  they. 

The  forms  are  often  pronounced  with  a short  vowel,  yi  and  i (sometimes  ^), 
likewise  wa  and  wo,  are  used  promiscuously,  but  i,  apparently  the  younger 


130 


60  The  Parts  of  Speech 

llllllllllllllllllllllllllllllllllllllllllllllilllllllllilllllillllllllllllllllliilllllllillllllilllllllllH^ 

form,  is  employed  more  frequently  than  ye;  b is  seldom  used;  in  the  3rd  person 

go  also  occurs,  but  it  is  very  rare  as  a subject.  Note  that  b and  go  have  a low 

tone,  but  all  other  personal  pronouns  have  a high  tone. 

[It  is  at  least  remarkable  that  in  two  West  African  Sudan  languages  the 
personal  pronouns  of  the  3rd  pers.  sing,  are  the  same  as  in  Shilluk:  Ewe 
e and  wo,  Twi  e and  0 (In  Ewe  even  the  tones  are  equal  to  those  in  Shi.) ; 
Ewe  makes  some  distinction  in  the  use  of  e and  wb,  while  in  Shi.  they 
seem  to  be  employed  at  will.  Gang  too  has  e and  0 , apparently  without 
making  any  distinction  between  the  two. 

On  the  form  of  the  pronoun  note  the  following  remarks  : 

The  corresponding  forms  for  the  singular  and  the  plural  seem  to  have 
originally  the  same  vowels,  only  yi  and  wu  being  different.  But  besides 
yi,  yu  also  occurs,  and  in  Nuer  the  possessive  pron.  of  the  2nd  pers.  sing, 
is  du  ( d is  prefixed),  so  it  seems  probable  that  the  original  vowel  was 
u , which  was  assimilated  by  the  palatal  semivowel  y and  thus  became  i. 
This  palatalization  must,  however,  have  taken  place  at  an  early  period, 
as  neighbouring  languages  — with  the  exception  just  stated  — have  i 
and  yi  for  the  2nd  pers.  sing.  So  we  get  as  primitive  vowels  of  the  personal 
pronoun : a,  u,  e,  which  were  differentiated  into  singular  and  plural  by 
certain  prefixes. 

a)  Singular. 

In  all  three  persons  the  pronoun  begins  with  y,  but  the  3rd  person  has  a 
third  form,  which  is  not  mentioned  above:  yen  (n  marks  the  absolute  form, 
see  132,  so  the  form  is  properly  ye);  ye  I regard  as  the  older  form  of  yS 
(on  the  change  between  y and  y see  35);  in  Dinka  and  Nuer  the  pronoun 
of  the  first  person  is  ya,  which  is  likewise  the  older  form  for  Shilluk  ya; 
from  this  it  is  probable  that  the  2nd  person  also  originally  began  with  y, 
though,  as  far  as  I can  see,  it  is  nowhere  retained.  Thus  we  get  these 
(hypothetical)  primitive  forms:  ya,  yu,  ye;  a,  u,  e designating  the  persons, 
and  y the  singular. 

b)  Plural. 

In  plural  all  persons  begin  with  w except  gL  What  is  the  origin  of  this  gt 
In  Nuer  the  iBt  pers.  is  kd,  the  third  ken  and  kyen,  in  Dinka  ke  (probably 
ke) ; ko  is  evidently  contracted  from  kwa,  see  22;  analogous  to  this  kyS 
may  be  derived  from  kwe  ( kwe  ) kye  see  32),  and  the  2nd  person,  wu, 
would  be  originally  kwu,  but,  as  in  the  singular,  here  the  hypothetical 
form  seems  nowhere  preserved.  So  the  primitive  forms  of  the  plural 
would  be:  kwa,  kwu,  kwe;  a,  u,  e again  designating  the  persons  and  kw 
the  plural.  (As  for  the  prefixing  of  k note  that  in  Dinka  the  personal 


) 


The  Pronoun  6 1 

lltllllllll 

pronouns  in  the  absolute  form  suffix  a k!).  — The  evolution  of  ge  in 
Shi.  would  then  he  thus:  kwe  ) kye  ) ke  ) ge.  While  in  the  first  and  second 
person  the  k before  w was  dropped  (see  46),  in  the  3rd  pers.  ke  turned 
into  ge.  The  changing  of  a voiceless  into  a voiced  consonant  is  not  so 
uncommon  in  the  Eastern  Sudan  languages,  see  42 ; here  the  process 
was  facilitated  by  ge  being  a much  used  word,  whose  pronunciation  may 
easily  be  slighted.  — Hence  perhaps  go  ”he“  may  also  be  explained.  It 
may  be  formed  from  the  primitive  pronoun  0 ”he“,  by  prefixing  to  it,  in 
analogy  with  gi}  a g , and  to  make  the  analogy  perfect,  the  vowel  0 was 
also  pronounced  wide,  that  is  o,  in  accordance  with  the  e in  gi.  This  is, 
indeed,  a mere  hypothesis,  but  it  is  supported  by  the  fact  that  go  and  b 
both  have  low  tone,  while  all  other  personal  pronouns  have  high  tone.] 
Absolute  Form. 

ydn  I,  me  yin  thou,  thee  in,  yin  he,  him  go  he,  him 

wan , win  we,  us  wun  you  gin  they,  them. 

These  differ  from  the  connected  form  only  by  a suffixed  n;  en  and  yin  are 
used  promiscuously;  gon  occurs  frequently  as  objective,  but  seldom  as  subjective 
pronoun.  The  suffixed  n may  be  identical  with  the  deictic  n mentioned  in  127 
et  passim;  so  that  ydn  really  means:  ”it  is  I“. 

These  absolute  or  separable  pronouns  do  not  stand  immediately  before  a 
verb,  they  are  used  when  the  person  is  to  be  emphasized.  They  are  employed 
as  subjective  and  objective  alike.  When  they  emphasize  the  subject,  the 
connected  form  of  the  pronoun  has  to  follow  them : ydn  yd  charn  (it  was)  I 
(that)  ate. 

The  absolute  pronouns  may  again  be  emphasized  by  adding  a:  yand,  yina, 
ina.  This  has  the  meaning  of  ”it  is“,  and  is  often  used  in  addresses : ina  Pack - 
odo  that  is  Fashoda;  yina  jwok  ’’thou  art  God“  ”0  God“. 

If  a personal  pronoun  in  the  singular  is  connected  with  another  pronoun  or 
noun,  the  plural  form  is  always  used  instead  of  the  singular : wo  ki  yin  I and 
you ; wii  ki  min  you  (sing.)  with  whom  ? 

Objective  Form. 

It  is  suffixed  to  the  verb.  Example : stem  chwol  to  call. 

Common  form.  With  more  emphasis. 

d chwbld  he  called  me  a chwbld  ydn  or  yand 

d chwoli  he  called  thee  a chwola  yin  or  yina 

a chwble  he  called  him  a chwola  in  or  ina 

a cliwbll  won  he  called  us  d chwbld  won  or  wona 

a chwoli  wun  he  called  you  a chwbld  wun  or  wuna 

a chwoli  gin  he  called  them  a chwbld  gin  or  gina. 


132 


133 


134- 


135- 


136. 


62  The  Parts  of  Speech 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiM 

The  first  a is  the  sign  of  the  past;  in  the  second  form  the  final  a of  the  verb 
marks  the  verb  as  being  followed  by  an  object. 

Note  the  change  of  the  tone  in  the  objective  form.  The  objective  form  has 
loiv  tone , whereas  the  subjective  form  has  high  tone.1 

Possessive  Form.2 

This  form  is  also  always  suffixed.  Example  wot  house  pi.  woti. 


woda  my  house 
wot  wdn  our  house 
wota  my  houses 
woti  won  our  houses 


wode  his  house 
wot  gbn  their  house 
wbtS  his  houses 
woti  gen  their  houses. 


gwoga  my  dog 
gwok  won  our  dog 
guoka  my  dogs 
guokb  won  our  dogs 


gwoge  his  dog 
gwok  gen  their  dog 
guokS  his  dogs 
guoke  gin  their  dogs. 


wodi  thy  house 
wot  wun  your  house 
woti  thy  houses 
woti  wun  your  houses 
gwok  pi.  gubk  dog. 
gwogi  thy  dog 
gwok  wun  your  dog 
guoki  thy  dogs 
guoke  wun  your  dogs 

If  the  final  consonant  of  the  noun  is  a liquid  or  nasal,  the  w in  won  and  wun 
is  often  ommitted:  kal  un  your  fence;  tyeh  un  your  people. 

If  both  the  possessor  and  the  thing  possessed  are  a singular,  the  possessive 
pronoun  has  a middle  tone,  if  either  of  them  or  both  are  a plural,  the  poss. 
pr.  has  a high  tone. 

In  the  connection  of  noun  and  pronoun  the  rule  given  in  40  is  to  he  ob- 
served, as  these  examples  show : 

jago  chief,  jaha  my  chief  afoajo  rabbit,  afoana  my  rabbit 

but  in  pi. : jak  chiefs,  jaka  my  chiefs  afoachi  rabbits,  afoacha  my  rabbits. 

If  the  final  vowel  of  the  noun  is  u,  it  turns  into  w;  if  u is  the  sole  stem-vowel, 
a w is  inserted : fyou  heart,  fyowa  my  heart ; hu  lion,  huwa  my  lion. 

In  some  few  cases  the  possessive  pronoun  is  prefixed  by  r:  ra  my,  ri  thy  etc. 
Before  this  r the  final  consonant  of  the  noun  drops : 

nal  boy  riara  my  boy  pacli  village  para  my  village,  etc. 

This  r is  a shortened  form  of  re  ’’body,  self.“ 

As  the  intonation  shows  certain  irregularities  in  the  connection  of  nouns 
with  possessive  pronouns,  some  more  examples  may  be  given. 


6 wet  mat 
yit  ear 
kot  rain 
lyech  elephant 
atep  bag 
kwom  chair 
rejo  fish 


pi.  owH; 

pi.  yit; 

pi.  koni; 
pi.  liech ; 
pi.  at&p; 
pi.  kuomi; 
pi.  rich ; 


oweda  my  mat; 
yida  my  ear; 
koda  my  raining; 
lyeja  my  eleph.; 
ateba  my  hag; 
kivbmh  my  chair; 
rind  my  fish ; 


bwbta  my  mats 
yita  my  ears 
kind  my  rainings 
liecha  my  elephants 
at&pa  my  bags 
kubma  my  chairs 
rbcha  my  fishes 


1 In  Ewe  e,  the  pronoun  of  the  3r(l  pers.  sing,  has  high  tone,  when  subjective,  but  low  tone, 
when  objective ; the  same  is  the  case  in  Yoruba : 6 he,  b him ; see  Crowther  page  (4)  and  (8). 

2 The  suffixed  subjective  form  see  160. 


) 


The  Pronoun  63 

I Illllllllillllllllll 


yet  neck 
kwach  leopard 
nil  lion 
rit  king 
bkbk  blossom 


pi.  yiet; 
pl.  kwani ; 
pi.  huwi ; 
pl.  ror; 
pl.  okbk; 


yeda  my  neck ; yiite  won  our  necks 

kwaja  my  leopard;  kwana  my  leopards 

huwa  my  lion ; nuwa  my  lions 

rada  my  king ; rord  my  kings 

okoga  my  flower;  bkokd  my  flowers. 

In  all  personal  pronouns  the  singular  is  not  unfrequently  used  instead  of  the 
plural  of  the  corresponding  person. 

Sometimes  the  possessive  pronoun  of  the  3rd  person  sing,  is  employed  instead 
of  the  first  plural,  chiefly  in  names  of  relatives:  wane  ”his“  and  ”our“  grand- 
mother. 

The  possessive  pronoun  can  also  be  affixed  to  an  adjective : wu  bi  benu 
(instead  ben  wu ) have  all  of  you  come  ? 

Some  much  used  nouns  have  shortened  forms,  when  they  are  connected  with 
possessive  pronouns : 

ma  mother 


wich  father 


wiya 

wou 

wSri 

wi 

wiy  wun 
wiy  gin 


my  father 
thy  father 
his  father 
our  father 
your  father 
their  father 


dean  cow 
dea  my  cow 
de  (dei)  thy  cow 
dl  his  cow 
omi  brother 


maya  my  mother 
mayi  thy  mother 
min  his  mother 
may  won  our  mother 
may  wun  (mayu)  your  mother 
may  gin  their  mother 
mi  mother 
mia  my  mother 
miu  thy  mother 
min  his  mother 
nami  sister 


omid  my  brother 
omi'ou  thy  brother 
omin  his  brother 
omb  our  brother 
omi  wu  your  brother 
6mi  gin  their  brother 
The  in  in  wen,  om-en  etc.  is  the  absolute  pronun  in  he. 
re  body,  self 

rea  myself  re  yi  won  ourselves 

rei  thyself  re  yi  wun  yourselves 

re  himself  re  yi  gen  themselves. 

In  names  of  relatives  the  possessive  pronoun  of  the  2nd  person  sing,  (and 


namid  my  sister 
namiou  thy  sister 
namin  his  sister 
nami  yi  won  sister 
nami  yi  wun  sister 
nami  yi  gin  sister. 


plural)  is  generally 


u,  wu 


64  The  Parts  of  Speech 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

kwayu  your  grandfather  mayu  your  mother  rriiu  your  mother. 

The  Possessive  Pronoun  as  a Substantive. 

It  is  formed  by  the  help  of  me  pi.  mok  or  yin  pi.  gik;  gin  is  ”thing“,  me 
probably  has  a similar  meaning. 

Singular  of  the  thing  possessed: 

met  thine  me  his 

mei  wun  yours  mei  gen  theirs 

gini  thine  gine  his 

gme  wun  yours  ginb  gin  theirs. 

Plural  of  the  thing  possessed: 
mt  won  ours  gike  won  ours  gika  mine. 


me  a mine 


mei  (me  yi)  won  ours 
gma  mine 
gme  won  ours 

moka}  mine 


Demonstrative  Pronouns. 

In  connecting  nouns  in  the  singular  with  demonstrative  pronouns,  the  rule 
described  in  40  obtains,  with  the  one  difference  however,  that  here  not  only 
the  nouns  ending  in  a vowel  change  their  last  (mute)  consonant,  but  also  the 
nouns  whose  final  sound  is  a mute  consonant;  accordingly  the  rule  given  in 
40  is  to  be  enlarged  thus : final  go  and  kjh,  jo  and  ch  ) h,  do  and  t > n,  do 
and  tjn,bo  and  p > m. 

These  consonant  changes , without  any  further  addition , represent  the  simplest 
form  of  the  demonstrative  pronoun.  The  changes  are  no  doubt  caused  by  suffix- 
ing an  n,  which  possesses  a demonstrative  power.  It  is  employed  in  nouns 
ending  in  a mute  consonant  or  in  go,  jo,  do,  do,  ho  only,  at  least  I have  not 
heard  it  used  in  others  (as  for  instance  in  jal  ”man“,  which  would  become 
*jaln  or  rather  jan,  see  44). 

The  meaning  of  this  primitive  form  is  a reference  to  a person  or  object  just 
mentioned  or  just  spoken  of.  It  has  somewhat  the  character  of  the  definite  article 
in  English  (as  in  such  a sentence : we  saw  a man  walking  in  the  bush ; the  man 
called  to  us). 

gwok  dog,  gwoh  the  (identical)  dog,  the  dog  just  spoken  of 

jago  chief,  jan  the  chief  just  mentioned 

mach  fire,  man  the  fire  just  mentioned,  this  fire 

lejo  tooth,  ten  the  tooth  just  spoken  of,  this  tooth 

wot  house,  won  the  house  just  spoken  of,  this  house 

yiep  tail,  yiem  the  tail  just  spoken  of,  this  tail,  etc. 

tyeh  fon  the  people  of  this  country,  from  fote 
tyeh  won  the  people  of  this  house,  from  wot 


1 mo  gd  also  is  heard. 


The  Pronoun  65 

yei  gwoh  the  hair  of  this  dog,  from  gwok 

yite  yan  the  leaves  of  this  tree,  from  yat 
ka  place,  kan  this  place,  here 

duki  to-morrow,  dun  this  to-morrow,  the  next  day. 

Besides  these  the  Shi.  has  several  demonstrative  pronouns  denoting  different 
distances  between  the  speaker  and  the  person  or  object  spoken  of. 

Singular : an  this,  ini  that,  acha  that  over  there. 

Plural:  ak3  an,  agak  these,  ini  those,  acha  those  over  there,  an  and  ini  are 
probably  of  the  same  origin;  i was  suffixed  to  an;  a has  become  e by  assi- 
milation to  i;  see  26. 1 Note  the  difference  of  tone,  the  low  tone  designating 
the  object  near  by,  the  high  tone  that  one  in  some  distance. 

To  mark  a great  distance,  they  use  chine;  this  is  pronounced  with  an  exceed- 
ingly high  tone,  and  the  last  vowel  may  be  lengthened  at  will,  according  to  the 
greatness  of  the  distance. 

Be  it  noted  that  according  to  138  the  changes  of  the  final  consonants  take 
place  only  in  singular,  never  in  plural ; in  the  plural  the  final  mute  consonants 
are  always  to  be  pronounced  voiceless,  that  is  as  a real  k,  ch,  t,  tp. 

Some  examples  of  nouns  connected  with  demonstrative  pronouns  (The  in- 


tonation-marks in  my  materials  are  incomplete  here). 


jago  chief; 

jah  an  this  chief, 

jdh  ini  that  chief, 

jdk  chiefs; 

jdk  dk  these  chiefs, 

jdk  ini  those  chiefs, 

jdh  acha  the  chief  over  there 

jdk  acha  the  chiefs  over  there 

ajwogo  sorcerer; 

ajwoh  an  this  sorcerer 

ajwok  pi. ; 

ajwok  dk  pi. 

chwak  voice; 

chwah  an;  pi.  chwak;  chwak  dk 

kwach  leopard; 

kwan  an;  pi.  kwdhi;  kwdh  dk 

afoajo  hare; 

dfoah  an;  pi.  afoachi;  afoach  dk 

r[t  king; 

ran  an;  pi.  ror;  ror  dk 

kot  rain; 

kbn  an;  pi.  kdn  dk 

yit  ear; 

yin  an;  pi.  yit;  yit  dk 

atip  bag; 

atern  an;  pi.  atip ; atep  dk 

duki  to-morrow, 

dune  chine  the  day  after  to-morrow 

owet  a mat ; owen 

an,  owen  ini  pi.  owit;  owit  ini,  owit  acha 

tido  people; 

tin  art. 

The  last  example,  though  virtually  a plural,  is  treated  as  a singular. 

Nouns  ending  in  other  consonants  or  in  vowels,  have  no  changes : 
ror  kings ; rSr  dk  these  kings  gin  thing ; gin  an  this  thing 

len  war;  len  an  this  war  pi  water;  pi  an  this  water. 

1 It  is,  however,  difficult  to  distinguish  the  beginning  vowels  in  an  and  ini ; an  sometimes  sounds 
an  or  even  en,  and  eni  is  sometimes  heard  as  ani. 

WESTERMANN,  The  Shilluk  People.  5 


139- 


140. 


66  The  Parts  of  Speech 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim 

I /J_  I . The  demonstrative  pronoun  standing  for  a noun. 

min  an  this  one  mok  ak  these  ones. 


142. 


H3- 


H4- 


Interrogative  Pronouns. 

They  imply  the  same  consonant-changes  as  the  demonstratives  Pronouns. 
ano  what,  which?  pi.  oho;  on  this  plural  see  124. 
a which? 

amen  (also  amin)  who?  pi.  amok  (amok). 

Examples : Singular. 

ogwok  jackal;  a ogwon  ano  which  jackal  is  it? 
lyech  elephant;  a lyeh  ano  which  elephant  is  it? 

wot  house;  a won  ano  wdiich  house  is  it? 

yat  tree ; a yan  ano  which  tree  is  it  ? 

rit  king;  a ran  ano  which  king  is  it? 

atep  bag;  a atem  ano  which  bag  is  it? 

gin  thing ; d gin  ahb  which  thing  is  it,  what  is  it  ? 

Plural. 

In  the  plural  the  final  mute  consonants  are  always  to  be  pronounced  voice- 
less, that  is  as  a real  k , ch,  t,  t,  p;  see  139. 


woti  houses; 
ror  kings ; 
yen  trees; 
ogbki  jackals ; 
atep  bags; 
lyech  elephants; 
gik  things; 


a wot  oho  which  houses  are  they  ? 
n ror  onb  which  kings  are  they? 
a yen  oho  which  trees  are  they? 
a ogok  oho  which  jackals  are  they? 
a atep  oho  which  bags  are  they? 
a lyech  oho  which  elephants  are  they  ? 
a gik  onb  which  things  are  they? 
amen  a hi  who  has  come  ? 
amok  a hi  who  have  come  ? 
jal  amen  which  man? 
jok  amok  which  men? 

amin  a a wbri  yin  ? who  (is  it  that)  sent  you  ? 

wA  yorii  mend  whom  shall  we  elect  ? [this  ? 

won  an  u wot  men  this  house  is  house  whose?  whose  house  is 
wot  ak  a woti  mok  wdiose  houses  are  these? 

won  a which  house?  ran  a which  king? 
ogwon  a which  fox  ? ogbki  a which  foxes  ? 

mSn  (ambn)  and  probably  also  a are  no  original  interrogative  pronouns,  but 
are  demonstratives ; see  min  in  this  sense  141 ; a is  probably  the  deictic  element 


The  Pro notin  67 

II 

”it  is",  see  196;  buth  both  are  in  the  same  time  employed  as  interrogative, 
and  min  even  as  a relative,  see  145  ; originally  it  was:  ’’this  man!"  and  then, 
just  as  in  English:  ’’this  man ?“  likewise:  ’’itisatree!"  and:  ”it  is  a tree?“ 
Here  not  even  the  position  of  the  words  is  changed,  but  only  their  tone;  just 
so  in  Shilluk;  only  the  changing  of  tone  goes  the  opposite  way,  the  interrogative 
tone  being  low;  see  206. 

Relative  Pronouns. 

a)  What  we  express  by  a relative  sentence,  the  Shilluk  generally  says  in  a 
simple  sentence.  Instead  of  saying:  ’’the  man  who  came  yesterday,  was  my 
father"  they  say : ’’the  man  came  yesterday,  he  was  my  father"  ; (compare 
the  English  ’’the  man  I saw"  instead  of  ’’the  man  whom  I saw"). 

jal  a bi  awd  the  man  came  yesterday,  or : the  man  who  came  yester- 
day ; a is  not  a relative  pronoun,  but  a particle  denoting 
the  past  tense ; 

wot  a gere  won  the  house  (which)  was  built  by  us  ; 
dean  a neke  yi  tedo  the  cow  (which)  was  killed  by  the  people. 

b)  In  a similar  sense  min  is  employed;  men  is  ’’this,  this  one",  see  141,  but  it 
serves  also  in  expressing  relative  sentences: 

yd  fa  dwata  min  i lojo,  yd  dwata  min  a tar  literally:  ”1  do  not  want  this 
one,  it  is  black,  I want  this  one,  it  is  white"  that  is:  ”1  do  not  want  the  one 
which  is  black,  I want  the  one  which  is  white". 

men  may  also  be  employed  in  a local  sense : e mado  pi,  men  an  lum  bog  on 
he  drank  water  in  a place,  where  there  was  no  grass. 

c)  A real  relative  pronoun  seems  to  be  ma  who,  which: 

jal  ma  bi  the  man  who  came  ken  ma  ben  the  time  which  comes. 

But  this  has  rather  the  meaning  of  a participle : the  coming  time,  the  man 
having  come.  It  is  frequently  used  in  connection  with  adjectives,  see  149. 

The  Reflexive  Pronoun. 

It  is  formed  with  the  help  of  re  pi.  rei  ’’body". 

red  my  body,  that  is:  myself 
rei  thy  body,  that  is : thyself 
re  his  body,  that  is : himself 
rei  win  our  body,  that  is:  ourselves 
rei  wun  your  body,  that  is : yourselves 
rei  gin  then*  body,  that  is:  themselves 
d neka  re  he  killed  himself 


5 


147- 

148. 


68  The  Parts  of  Speech 

IIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIilllllllillllllllllllllllllHIIIIIIIIIIIIillllllllllllllllllllllllllillH 

gi  neka  rei  gin  they  killed  themselves. 

They  say  also : 

a neka  chivake  he  killed  his  throat : himself. 

”1  myself“  is  expressed  in  a similar  way : 

a gwdke  yd  ki  red,  ”it  was  done,  I with  my  body“  : I myself  did  it; 
a gwoke  yi  ki  rei  ”it  was  done,  you  with  your  body“  : you  yourself  did  it; 
a gwoke  i kere  he  himself  did  it 
a gwoke  wo  ki  rei  won  we  ourselves  did  it 
a gwoke  wu  ki  rei  wun  you  yourselves  did  it 
a gwoke  gi  ki  rei  gen  they  themselves  did  it 
or  with  k~ete  ”alone“: 

a gwoke  yd  keta  I did  it  myself 
a gwoke  yi  keti  you  did  it  yourself 
d gwoki  i kite  he  did  it  himself 
d gwdke  wo  kite  won  we  did  it  ourselves 
d gwoke  wu  kite  wun  you  did  it  yourselves 
a gwoke  gi  kite  gin  they  did  it  themselves. 

This  has  also  the  meaning:  I did  it  alone. 

And : yd  k(  cliwdka  I with  my  throat : I myself ; yi  H chivaki  etc. 

The  Reciprocal  Pronoun. 

wo  fota  rei  won  we  beat  each  other 
gi  fota  rei  gin  they  beat  each  other. 


THE  ADJECTIVE. 

Most  adjectives  do  not  distinguish  between  singular  and  plural,  there  are, 
however,  a few  which  have  different  forms  for  both,  and,  what  is  very  remark- 
able, the  plural  always  has  the  ending  o,  which,  in  the  noun,  is  the  specific 
ending  of  the  singular. 

duon  pi.  dfcno  big,  great  ften  pi.  tbno  small,  little 

chyek  pi.  chyikb  short  bar  pi.  barb , bero  long 

rack  pi.  richb  bad. 

Note  that  all  the  plural-forms  have  low  tone,  and  some,  whose  vowel  in  sin- 
gular is  short,  have  a long  vowel,  see  1 10. 

Many  adjectives  have  two  forms,  one  denoting  the  gradual  entering  of  a 
state,  the  growing  into  a state,  and  the  secood  denoting  the  accomplished  state. 


The  Adj ective  69 

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dono  becoming  big,  growing  up ; duoh  big,  great,  grown  up 

rbtib  acting  badly,  growing  bad;  rack  bad 

Ibno  becoming  hot,  feeling  not;  let  hot. 

When  adjectives  are  connected  with  nouns,  the  final  consonant  of  the  noun 
undergoes  the  changes  described  in  138. 

In  this  connection,  however,  the  adjective  may  be  prefixed  by  the  relative 
pronoun  ma  (often  m3)  ”which“,  in  this  case  no  changes  take  place;  but  it  is 
to  be  noted  that  before  ma  the  final  consonant  of  the  noun  is , contrary  to  the 
rule  in  107,  to  be  pronounced  voiced , whereas  in  all  other  connections  the  voice- 
less  consonant  is  the  characteristic  of  the  plural.  This  deviation  from  the  common 
rule  is  analogous  to  the  fact  stated  above,  that  the  plural  form  of  the  adjective 
has  the  ending  of  the  singular  of  nouns.  In  order  to  set  forth  the  difference 
between  the  form  without  ma  and  that  with  mas  in  the  following  examples  the 
voiced  final  consonant  is  written  voiced  (contrary  to  the  rule  38). 

Note:  ma  (m3)  has  always  distinctly  high  tone.  The  adjectives  with  ma 
are  in  their  meaning  more  emphatic  than  those  without  ma:  duoh  large, 


maduoh  very  large,  large  indeed. 


wot  house  pi.  woti. 

won  duoh  big  house 
wod  maduoh  big  house 

pi.  woti  dono 
pi.  wod  madonb 

yat  tree  pi.  yen. 

yan  ten  small  tree 
yad  mattn  small  tree 

pi.  yen  tbno 
pi.  y3n  matonb 

rit  king  pi.  rbr. 

ran  doch  good  king 
rid  madoch  good  king 

pi.  ror  dock  [madoch 
pi.  ror  madoch , or 

atip  bag  pi.  atep. 

atem  lach  broad  bag 
ateb  malach  broad  bag 

pi.  atep  lachb 
pi.  ateb  mdldcho 

okok  flower  pi.  okok. 

okon  kwfiro  red  flower 
bkbg  makwdro  red  flower 

pi.  okbki  kwarb 
pi.  okbg  mdkwdrb 

lyech  elephant  pi.  liech 

lyeh  Idjo  black  elephant 
lyej  malojo  black  elephant 

pi.  liechi  lojo 
pi.  liej  malojo 

gwbk  dog  pi.  guok. 

gwbh  tar  white  dog 
gwog  matar  white  dog 

pi.  guoki  tar 
pi.  guog  matar 

mogo  beer  pi.  moki,  myfii.  mbh  met  sweet  beer 

mog  mdmet  sweet  beer 

pi.  moki  mbt 
pi.  moki  mamet 

yit  leaf  pi.  y\t 

yin  bel  bitter  leaf 
yid  mdbel  bitter  leaf 

pi.  yiti  bel 
pi.  yite  mdbel 

149. 


i5o. 


15 1* 


7°  The  Parts  of  Speech 

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rejo  fish  pi.  rech,  rechi 
yet  neck  pi.  yiet. 
lejo  tooth  pi.  lek. 


reh  chyek  short  fish 
rej  machyek  short  fish 

yen  bar  long  neck 
yed  mabar  long  neck 

len  tar  white  tooth 
lej  matdr  white  tooth 


pi.  rechi  chyeko 
pi.  rej  macliyeko 

pi.  yiete  baro  (bero) 
pi.  yied  mabaro 

pi.  leki  tar 
pi.  ley  matar 


yo  road  pi.  yet.  yu  toch  narrow  road  pi.  yete  toch 

yo  matoch  narrow  road  pi.  yed  matoch. 

All  the  connections  without  ma  may  have  two  meanings,  viz.  i8t  attri- 
butive, as  they  are  rendered  above : a biy  house } etc. ; 2nd  predicative , the 
house  is  biy  etc.,  that  is,  the  adjectives  have  the  quality  of  verbs,  and  are  treat- 
ed as  such,  they  may  be  conjugated  like  any  verb,-  but  the  adjectives  with 
ma  are  only  used  in  an  attributive  sense. 


Comparison. 

The  means  of  comparing  an  object  with  another  are  rather  scanty,  the  people 

not  feeling  the  need  of  comparison  as  we  do.  They  simply  say:  this  thing  is 

big,  and  that  one  is  not  big,  or : is  a little  big. 

a)  The  most  common  way  of  expressing  a higher  degree  of  quality  or  quantity 
is  to  lengthen  the  vowel,  and  at  the  same  time  to  raise  the  tone. 

But  generally  this  is  only  possible  in  words  which  have  the  high  or  middle 
tone,  not  with  the  low-toned  ones ; with  these  the  low  tone  is  so  essentially 
connected  that  a high  tone  would  be  incompatible  with  them.  Examples  oi 
adjectives  whose  tone  may  be  raised,  are:  doch  good,  yir  many,  ten  small, 
toch  narrow. 

b)  Words  with  low  tone  may  be  intensified  in  their  meaning  by  still  lowering 
their  tone,  as  for  instance  rach  bad,  do  ho  big,  h\no  much,  many. 

Other  means  for  expressing  a higher  degree  of  an  adjective  are: 

c)  lengthening  of  a vowel  only : medo  sweet,  mhdh  very  sweet ; neho  many  (the 
first  vowel  to  be  lengthened). 

d)  repetition  of  the  adjective : rach  bad,  rach  rach  very  bad.  In  these  repetitions 
generally  the  vowel  in  the  second  word  is  long. 

e)  the  word  is  repeated  and  the  second  gets  the  prefix  ma:  doch  madoch  "good 
which  is  (really)  good" : very  good,  exceedingly  good. 

f)  ”rach“  is  very  much  used  in  this  sense ; e.  g.  rach  ki  doch  ”bad  with  good- 
ness" that  is:  exceedingly  good;  rach  ki  lau  ’’bad  with  being  far":  very, 
very  far. 


'T It c dN u m erals  71 

1111111111 iiiiiiiiiiiiiiiihiiiii mi iiiiiiiiii 

g)  by  adding  wok  ’’outside" : fen  wok  ’’small  outside",  that  is  ’’small  beyond 
anything",  very,  very  small. 

h)  chdr s charo  ’’very"  may  be  added. 

i)  b j fodo  ”to  surpass";  this  form  together  with  those  under  k expresses  a real 
comparison:  yi  da  dok  mafot  dok  pyaro  ”he  has  cows  surpassing  cows  ten": 
he  has  more  than  ten  cows  ; ji  a toil f ye  jodo  je  adek  ’’people  died,  they  sur- 
passed people  three"  : more  than  three  people  died. 

k)  runS  a mal,  runa  yd  chan  ”his  years  are  above,  my  years  are  behind"  : he 
is  older  than  I; 

yd  mold  hen  e tok  ”1  was  first  coming  he  was  absent"  : I came  earlier  than  he; 
ha  duoh  ne  yan  (he  is)  not  (so)  old  as  I. 


THE  NUMERALS. 

Cardinal  Numbers.  I 3 2 


akyel  1 aryau 

2 

adek  3 ahwen 

4 

ahich  5 ahikyel 

6 

ahiryau  7 ahidek 

8 

ahihwen  9 pyarb 

10 

pydro  wiy  akyel 

II 

pydro  wiy  aryau 

12 

pyaro  wiy  adek 

13 

pyaro  wiy  ahwen 

14 

pyaro  wiy  ahich 

15 

pyaro  wiy  ahikyel 

1 6 

pyaro  wiy  ahiryau 

17 

pydrb  xoiy  ahidek 

18 

pydro  wiy  ahihwen 

19 

pyar  aryau 

20 

pyar  aryau  wiy  ki  akyel 

21 

pydr  aryau  wiy  ki  aryau 

22 

pydr  adek 

30 

pyar  ahwen 

40 

pydr  ahich 

50 

pydr  ahikyel 

60 

pydr  ahiryau 

70 

pydr  ahidek 

80 

pydr  ahihwen 

90 

pydr  pydr 

100 

pydr  pydr  wiy  ki  akyel 

IOI. 

Only  the  numerals  from  one  to  five  and  ten  are  primitive,  all  the  rest  are  I 5 3 
compositions.  The  beginning  a in  the  names  for  one  to  five  is  secondary,  and 
is  probably  identical  with  a ”it  is" ; the  ordinal  numbers  do  not  have  it.  Mark 
the  mechanical  intonation  in  the  numbers  from  one  to  four,  pydro  pi .pyar  is  a 
substantive ; ahikyel  is  of  course  5 — j—  1 5 pyaro  wiy  akyel  means  ’’ten,  on  its 
head  one"  i.  e.  ten,  added  to  it  one ; this  is  still  more  evident  in  the  following 
forms,  which  are  also  used:  pydro  wije  da  akyel  ’’ten,  its  head  has  one",  or: 
pydrb  wiy  ki  akyel  ’’ten,  (its)  head  with  one". 


72  The  Parts  of  Speech 

mi 

The  numeral  follows  the  noun : wot  aryau  two  houses  ; often  ga  ’’copy44  is 
inserted  between  both : chan  ga  pyaro  ten  days. 


Ordinal  Numbers. 


154- 


They  are  rarely  used.  In  forming  them  the  prefix 
simple  stem  is  used,  with  the  exception  of  ’’the  first“, 
mal  ”above“. 

amalb  the  first  ryau  the  second 

hwhi  the  fourth  bich  the  fifth 


a is  dropped  and  the 
which  is  formed  from 

dak,  dek  the  third 
pyaro  the  tenth. 


THE  VERB. 


i55- 


The  stem  of  the  verb  is  uniform.  It  always  consists  in  a consonant,  a vowel,  and 
a consonant,  or  a consonant,  a semivowel,  a vowel,  and  a consonant.  But  the 
sounds  of  the  stem  may  undergo  certain  changes,  on  which  see  187. 


Conjugation  of  the  Verb, 

The  verb  has  two  principal  modes  or  tenses: 

1.  The  Present  Tense.  This  denotes  an  action  as  going  on,  as  being  done  just 
now,  as  one  not  yet  finished.  This  action  may  be  going  on  in  the  present  as 
well  as  in  the  past  or  future ; the  emphasis  does  not  lie  on  the  time , but  on 
the  fact  that  the  action  is  not  finished,  but  is  being  done,  it  ’’has  not  become44, 
but  ”is  becoming4*. 

Generally  the  Present  in  Shilluk  corresponds  to  the  English  Present,  but 
it  may  also  describe  the  Past  or  the  Future:  ”1  am  going44,  ”1  was  going44, 
”1  shall  be  going44. 

2.  The  Perfect  denotes  the  action  as  complete,  it  describes  that  which  ’’has 
become44,  a state,  an  accomplished  fact.  While  the  Present  means:  ”he  is 
going44  the  Perfect  is:  ”he  is  gone44,  ”he  is  away44. 

[These  same  two  tenses  with  exactly  the  same  meanings  are  found  in  the 
Semitic  languages,  they  are  there  called  Imperfect  and  Perfect.  I have 
retained  the  name  ’’Present44  because  it  is  introduced  already,  and  a new 
term  might  lead  to  confusion.  In  these  two  forms  there  is  another  con- 
formity between  Shilluk  and  Semitic  languages : in  Hebrew  the  verb  in 
the  Imperfect  (=  Shilluk  Present)  is  always  preceded  by  the  subject,  in 
the  Perfect  the  subjective  pronoun  follows  the  verb ; in  Shilluk  the  verb 


The  Verb  73 

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllillillllllllliillllllllllllllillllllllllilllllllllllilillllllllllllitlllllHIIIIIIIIillllllilllllllllllllllllllllllllllllHIIIIIilllllllllilfillllilllllllllllllllllllllilllllllllllllllll 

in  the  Present  (—  Hebrew  Imperfect)  is  preceded  by  the  subject,  in  the 
Perfect  the  subjective  pronoun  or  noun  may  precede  or  follow  the  verb. 
In  Nama  (Hottentott)  and  Fulfulde,  two  Hamitic  languages,  the  subject 
may  also  precede  or  follow  the  verb.] 

Besides  these  two  the  verb  has  the  following  modes: 

3.  The  Future ; 

4.  The  Habitual ; it  denotes  action  which  is  done  repeatedly,  usually,  habitu- 
ally, either  in  the  Present  or  in  the  Past. 

5.  The  Imperative. 

6.  The  Verbal  Noun;  is  a real  noun,  corresponding  to  the  English  ”going“, 
”eating“. 

7.  The  Noun  Agent;  denotes  the  doer  of  the  action  expressed  in  the  verb. 
There  are  two  forms,  one  for  expressing  an  occasional,  and  the  other  the 
habitual  doer. 

8.  The  Passive  Voice. 

Examples  showing  the  conjugation  of  the  verb. 

The  Verb  without  an  Object. 

Stem:  cham  to  eat. 


i57- 


Present. 

ya  chamo  I am  eating  yi  chamo  you  (s.)  are  eating 

i (yi)  ch&mb  he  is  eating  wa  chamo  we  are  eating 

wu  chhmo  you  are  eating  gi  chamo  they  are  eating. 

The  verb  in  the  present  always  ends  in  0 ; this  0 is  sounded  very  faintly, 
see  2. 

Nearly  all  verbs  have  in  the  present  exactly  the  same  form : the  first  vowel 
is  long,  and  both  syllables  have  a low  tone.  There  are  only  a few  exceptions 
to  this  rule,  viz. 

a)  the  first  vowel  may  be  short;  in  this  case  the  vowel  is  often  high:  kedo  to 
go  ; but  at  the  same  time : kddo  to  go ; ryero  to  come  forth. 

b)  the  first  vowel,  being  long,  may  have  the  falling  tone ; in  connection  with  it 
the  second  vowel  has  sometimes  middle,  but  generally  low,  tone : gwano  to 
dig,  goto  to  be  vexed.  As  this  is  the  form  and  intonation  of  the  infinitive 
(see  170)  these  ’’present  forms“  may  properly  be  infinitives,  these  having 
taken  the  place  of  the  low-toned  present  tense. 

In  most  cases  the  second  consonant,  if  mute,  is  voiced. 

A second  form  of  the  present  tense  is  formed  by  putting  de  between  the 
subject  and  the  verb  : 

yA  db  chhmb  I am  (or  was)  engaged  in  eating,  I have  been  eating. 


158 


74  The  Parts  of  Speech 

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllH 


159 


Perfect. 

ya  chhm  I ate 
yi  chhm  you  ate 
a chhm  he  ate 

wti,  ivu , gi  chhm  we,  you,  they  ate 
ya  hiti  I laughed 
yi  hiti  you  laughed 
a hiti  he  laughed 
Characteristics  of  the  Perfect  are : 


ya  ket  I went 
yi  ket  you  went 
a ket  he  went 

wa,  wu  gi  ket  we,  you,  they  went 
ivh  hiti  we  laughed 
wu  hiti  you  laughed 
ge  hiti  they  laughed. 


1.  the  vowel  a;  appears  in  the  3rd  p.  sing,  only;  the  personal  pronoun  is  then 
dropped. 

2.  the  final  vowel  0 is  dropped. 

3.  With  a few  exceptions  the  second  (mute)  consonant,  which  in  most  cases  is 
voiced  in  the  Present,  becomes  voiceless. 

4.  The  Perfect  ends  either  in  the  second  consonant,  or  the  vowel  i is  added 
to  the  stem. 

5.  As  a rule  the  tone  of  the  stem-vowel  is  low;  the  vowel  has,  however,  not 
unfrequently  a high  or  falling  tone. 

6.  On  vowel-  and  consonant-changes  in  the  Perfect  vide  below  182,  187. 

7.  While  in  the  Present  the  subject,  whether  noun  or  pronoun,  always  precedes 
the  verb,  in  the  Perfect  the  subjective  noun  or  pronoun  may  follow  the  verb, 
and  very  often  does  so.  In  this  case  the  tone  on  both  syllables,  that  is  on 
verb  and  noun,  is  high,  in  the  singular ; where  the  suffixed  pronoun  is  a 
single  vowel,  the  final  vowel  of  the  verb,  if  there  is  one,  is  dropped;  in  the 
plural  a final  vowel  of  the  verb  is  preserved ; if  the  verb  ends  in  a mute 
consonant,  and  has  no  final  vowel,  the  ’’helping  vowel  “ is  sometimes  inserted; 
the  same  is  the  case  when  the  subject  is  a noun  beginning  in  a mute  consonant. 

This  form  retains  a , the  sign  of  the  Imperfect,  through  all  persons,  but  its  tone 
is  low  (contrast-tone,  see  59).  — The  second  consonant,  if  mute,  becomes 
voiced  again,  except  where  the  helping  vowel  is  inserted. 

a riha  I ran  a rim  you  ran 

a rih  iva  we  ran 

a rih  gi  they  ran 

I killed  a kida  I went 

a chwili  you  called  a gwidi  he  wrote. 

If  the  subject  is  a noun,  sometimes  the  helping  vowel  is  added  to  the  verb, 
and  sometimes  not: 

a kit  obwoh  the  stranger  went;  a kit  otwon  the  hyena  went; 

a gochi  rit  the  king  struck;  a ben  hal  the  boy  came 


a rihi  he  ran 
a rih  wu  you  ran 
a naqa 


The  Verb  75 

||||||lllllllllll!l||||||||||||||||||||||||||illllllllllllllllllllllllllllllllllllllllll!lflfllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllll!llllll!lllllllllll!llllllllllllllll!llllllllllllllllllllllllllllllllllllllllllll 

but:  nal  e beno  the  boy  is  coming  ohwon  e kedo  the  stranger  is  going. 

Sometimes  the  subjective  noun  is  placed  at  the  head,  the  corresponding 
subjective  pronoun  following  the  verb : 

dan  ken  a tow£  a man,  when  he  dies : when  a man  dies. 

8.  Verbs  who  have  instead  of  the  second  consonant  a semivowel. 

a)  y.  No  i is  added  in  the  Perfect.  The  y unites  with  the  preceding  vowel  to 
a diphthong : toyq  to  pierce,  perfect  toi. 

b)  w.  Here  likewise  generally  no  i is  added:  towo  to  die,  perfect  ton  (also 
to),  heawo  to  trade,  perfect  heau , seldom  rieawi. 

Sometimes  the  subjective  pronoun  is  employed  twice,  before  and  behind 
the  verb;  for  the  last  not  the  suffixed,  but  the  emphatic  or  the  subjective  form 
are  used;  note  the  changes  of  the  tone! 
yi  re  gwhl  ym  why  [re ] are  you 
(so)  thin? 

gi  re  gwhl  gen  why  are  they  (so) 
thin  ? 

e re  kedS  why  did  he  go  ? 
wa  ben  wa  we  came 
gS  kSd  gS  ken  where  did  they  go? 

If  ka  ”and“  introduces  a sentence,  the  subject,  if  a pronoun,  always  follows 
the  verb,  and  the  object  always  precedes  the  verb. 

ka  kyen  gtjd  and  I struck  the  ka  kyen  goji  and  you  struck  the 

horse  horse. 


S re  gwal  en  why  is  he  (so)  thin? 
wu  re  gwhl  un  why  are  you  (pi.) 
(so)  thin? 

yi  re  kSt  or : kedi  why  did  you  go  ? 
wu  re  Mdiin  why  did  you  go  ? 
ge  ben  gbn  they  came 
wu  ked  wu  ken  where  did  you  go? 


Future . 

The  characteristic  of  the  Future  is  the  particle  w,1  which  is  placed  before  the 
verb.  In  most  cases  the  present  form  of  the  verb  is  used,  but  not  unfrequently 
that  of  the  Perfect  as  well,  but  in  this  last  case  with  a slight  changing  of  tone: 
if  the  tone  is  low  in  the  Perfect,  it  becomes  middle  in  the  Future. 

ya  u cJidmo  I shall  eat  wci  u chamo  we  shall  eat 

yi  u,  or  yu  chdmo  you  will  eat  wu  chamb  you  will  eat 

h chfrmo  he  will  eat  gS  u chhmb  they  will  eat 

ya  u ti&ti  I shall  laugh  wa  u ket  we  shall  go. 

As  the  Present,  so  too  the  Future  has  a second  form,  with  ^placed  between 
pronoun  and  verb  : ya  u db  chamo  I shall  eat.  There  may  be  (or  at  least  may 
have  been)  a difference  of  meaning  between  the  two  forms,  but  I have  found 
none. 

Ha  bitual. 

The  Habitualis  formed  by  putting  the  auxiliary  verb  hi  ”to  use  to“  between 
subject  and  the  Present  form  of  the  verb. 


160. 


162. 


1 In  Masai  the  Future  is  formed  by  suffixing  u.  Hollis  page  59. 


164. 

1 65. 

166. 


167. 

168. 

169. 


170. 


76  The  Parts  of  Speech 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiin 

yd  ni  ch&mb  I use  or  used  to  eat  gS  ni  ktdo  they  use  or  used  to 

e ni  gwM'o  he  uses  or  used  to  write.  go 

Imperative. 

ch&m  eat ! kit,  kbdi  go ! bi  kSdo  come,  (let  us)  go ! 

pi.  ch&miin  eat!  1 pi.  kSdun  go!  ch&m  wa  let  us  eat! 

kSt  wa,  k£de  wbn  let  us  go!  chuhi  be  quiet!  p\.chuhun  be  quiet. 

In  the  singular  i,  the  suffix  of  the  2d  p.,  may  be  added  or  not. 

The  Verb  with  a Noun  as  Object. 

Pr esent . 

The  second  vowel  receives  a middle  tone. 
yd  ch&mb  bybl  I am  (or  was)  eating  dura. 

yd  kedo  gat  I am  (or  was)  going  to  the  river-bank. 

Per  fee  t. 

If  the  Perfect  ends  in  i,  this  i is  retained,  if  it  ends  in  a consonant,  an  a, 
in  some  cases  i,  is  added.  I am  not  quite  clear  as  to  the  tones;  ”a“  always 
seems  to  have  a low  tone,  ”i“  has  sometimes  a middle,  sometimes  also  a low 
tone. 


yd  ch&ma  byel  I ate  dura 
yd  k£ta  pach  I went  home 


yd  llhi  kwof  I heard  a talk 
yd  m&ti  (m&di)  pi  I drank  water. 
Future. 

The  final  vowel  has  a middle  tone. 

yd  u ch&mo  by 61  I shall  eat  dura  yd  u kSti  pach  I shall  go  home. 

Habitual. 

Follows  the  rules  of  the  Present. 

Imperative. 

In  the  2nd  p.  sing,  almost  always  i is  added;  the  2ad  p.  pi.  has  u suffixed 
instead  of  un. 

ch&m  bybl  \ , , 

cUmibyil  /eatdura! 
ch&m  wa  by 61  let  us  eat  dura!  nek  wa  narojo  let  us  kill  a calf! 

kede  wa  pach  let  us  go  home!  made  wa  pi  let  us  drink  water! 

Verbal  Noun  (Infinitive). 

The  Verbal  Noun  occurs  in  two  chief  forms: 

a)  without  the  final  vowel ; the  stem-vowel  has  a middle  tone ; 

b)  with  the  final  vowel  o;  the  stem-vowel  has  a falling,  and  the  final  vowel  a 
low  tone. 

Deviations  from  this  rule  do  occur,  but  are  not  frequent.  Sometimes  a 
semivowel  occurs.  Examples : 

yd  gbgo  I am  working  n.  gwok  working 


pi.  ch&mu  byel  eat  dura ! 


1 This  un  is  of  course  the  personal  pronoun  of  the  second  person  plural. 


gwet  writing 
chwot  calling 
nek  killing 
rumo  thinking 
tabb  cheating 
mat  drinking. 


The  Verb  77 

f||||illlllll!lll!!j|||||illllllllllllllllllllllllllllllll!lilllllllllllllllllllllllllllllillllllllllllllillllllllllllllllllil!lllllll!illllllllllllllllllllllllll!llllllllll!llllllllllllllllllllllllllllllllllllllllllll!llllllllllllllll!lllllll 

yd  gwMo  I am  writing  n. 

ya  chwoto  I am  calling  n. 

' yd  ntgb  I am  killing  n. 

yd  rUmo  I am  thinking  n. 

yd  ttibo  I am  cheating  n. 

yd  mtdb  I am  drinking  n. 

In  adding  a genetive,  or  an  adjective  pronoun  to  the  verbal  noun,  the 
changes  described  in  138  occur:  gwon  an  this  working. 

Noun  Agent. 

The  language  distinguishes  two  kinds  of  noun  agent,  one  for  the  person  who 
does  something  just  now  or  occasionally,  the  other  denoting  the  habitual  doer 
of  the  action. 

The  first  is  formed  by  a connection  of  words  which  is  really  a sentence : nan 
e gogo  ’’this  man  is  working44  (see  83),  nate  -)-  the  demonstrative  n is  connected 
with  the  present  tense  of  the  verb ; this  means  ’’one  who  is  working  just  now44. 
In  the  second  form  nate  without  a pronoun  is  combined  with  the  verbal  noun : 
nate  gwok  ”a  man  of  working44,  a man  whose  habit  or  calling  it  is  to  work,  a 
workman. 


nan  e mado  a man  drinking  just  now 

nate  mat  one  who  drinks  habitually,  a drinker. 

The  Passive  Voice. 

The  Shilluk  forms  a Passive  Voice,  whose  chief  characteristic  is  the  high-low 
(the  falling),  and  in  some  cases  the  high  tone.  It  consists  merely  in  the  stem, 
no  final  vowel  being  added.  The  stem-vowel  is  a little  shorter  than  in  the  Present 
and  Perfect,  it  may  he  described  as  half-long,  but  is  marked  as  short  in  this 
book.  In  some  cases  a semivowel  is  inserted  between  the  first  consonant  and 
the  vowel. 

Probably  the  Passive  Voice  was  originally  an  intransitive  form  of  the  verb, 
denoting  a state:  from  gdgo  to  work,  gwok  ’’worked44,  a gwok  ”it  is  worked44; 
chfrmo  to  eat,  cham  ’’eaten44 ; by  el  a cham  the  dura  is  eaten,  properly  ”is  an 
eaten  one44;  fddb  to  beat,  fwot  ’’beaten44,  ”a  beaten  one44;  so  we  can  hardly 
speak  of  passive  tenses,  it  is  rather  a mood,  an  accomplished  condition  or 
situation.  But  nevertheless  the  form  clearly  conveys  the  meaning  of  a real 
Passive,  which  is  best  shown  by  the  fact  that  the  doer  of  the  action  is  added 
to  the  verb,  so  its  grammatical  construction  corresponds  exactly  to  that  of  the 
Passive  in  European  languages;  sometimes,  though  not  frequently,  even  a 
Future  of  the  Passive  is  formed  by  prefixing  u. 

The  doer  of  the  action  may  be  expressed  by  a noun,  or  by  a pronoun, 
a)  by  a noun. 


171 


172 


173 


174 


•75- 


177- 


7%  The  Parts  of  Speech 

\llllllllilllllilllllllllllllllllllllllllillll!lllllllllllllllllllllllllllllllllllllllllllllllllllil!lllllll|||||||N 

Here  always  yl  ”by“  is  added: 

by 61  a cham  yl  jal  6m  the  dura  was  eaten  by  this  man 
nal  a fwot  yljago  the  boy  was  beaten  by  the  chief. 

The  original  meaning  of  yl  ”by“  is  not  known*  perhaps  it  is  some  deictic 
pronoun  ”it  is“ : ”he  was  beaten  it  is  the  chief“  (who  did  it) ; it  can  be 
identical  with  yl  ’’towards^. 

b)  by  an  absolute  pronoun. 

The  ‘helping  vowel4  is  added  to  the  verb.  In  this  case  the  stem-vowel  has 
a high  tone,  the  ‘helping  vowel4  being  low.  Perhaps  the  ‘helping  vowel4  here 
is  the  shortened  yl. 

a chamb  ydn  it  was  eaten  by  me  a chdme  yin  it  was  eaten  by  you 

a cliame  gin  it  was  eaten  by  them. 

Sometimes  yl  is  also  used  here : a cham  yl  en  it  was  eaten  by  him. 

c)  by  the  suffixed  pronoun. 

Here  a very  peculiar  distinction  between  singular  and  plural  is  made : for 
both  numbers  the  pronouns  of  the  singular  are  used,  but  if  the  doers  are  a 
plurality  of  persons,  the  last  consonant  of  the  verb  becomes  voiceless;  this 
is  of  course  only  possible  in  verbs  ending  in  a mute  consonant ; in  the  rest 
no  distinction  is  made ; but  if  a distinction  seems  necessary  here,  the  plural 
of  the  pronoun  may  be  employed. 

a gwoga  it  was  worked  by  me,  a gwoka  it  was  worked  by  us 

a kwoba  it  was  spoken  by  me,  a kivopa  it  was  spoken  by  us 

a mdda  it  was  drunk  by  me,  a mdta  it  was  drunk  by  us 

a gwedl  it  was  written  by  you  sing.,  a gwetl  it  was  written  by  you,  pi. 

a lede  it  was  seen  by  him,  a lete  it  was  seen  by  them. 

[The  verbs  following  in  their  intonation  the  rule  demonstrated  here,  are 
in  the  majority;  but  besides  them  some  examples  have  been  written 
down  by  me  which  deviate  in  their  tones : 

a chwola  he  was  called  by  me,  a Iwoga  it  was  washed  by  me, 

d hbda  it  was  cut  by  me,  a lina  it  was  heard  by  me, 

a nag  a it  was  killed  by  me. 

But  these  are  possibly  misunderstandings.] 

Most  foreigners  have  considerable  difficulties  in  distinguishing  the  active 
voice  from  the  passive,  the  difference  between  both  lying  in  most  cases  solely 
in  the  intonation.  Misunderstandings  are  easily  possible,  where  the  imperfect 
(active)  has  a high  tone,  as  goto  to  find.  — The  natives  generally  prefer  to  speak 
in  the  passive  voice;  therefore  the  foreigner  can  best  avoid  misunderstandings 
by  using  the  passive  voice  as  much  as  possible  and  by  supposing  that  what  a 
native  tells  him,  to  be  passive,  and  not  active. 


The  Verb  79 

llllllllllllilllllilllllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllillllllllillilllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllll 

The  chief  characteristics  of  the  passive  have  been  given  above;  the  following- 
examples  may  serve  to  illustrate  the  difference  in  sounds  and  intonation  between 
active  and  passive : 

ya  gbcha  jal  an  I beat  this  man 

ya  goch  yljal  an  I was  beaten  by  this  man 
ya  gbcha  yin  I beat  you 
ya  goche  yin  I was  beaten  by  you 
ya  chama  hate  I cheated  somebody 
yd  chdm  yi  hate  I was  cheated  by  somebody 
d chama  ydn  he  cheated  me 
a chame  ydn  he  was  cheated  by  me 
yd  charm  en  I cheated  him 
ya  cliame  £n  or  yi  £n  I was  cheated  by  him 
a chwola  hal  he  called  the  child 
d chwol  yi  hal  he  was  called  by  the  child. 

Doubling  of  a Verb. 

In  order  to  intensify  the  meaning  of  a verb,  it  can  be  doubled;  examples 
for  this  have  been  given  in  75  ; a particular  kind  of  doubling  a verb  is  this: 
the  verb  is  pronounced  twice,  the  first  being  high  toned  on  its  first  syllable, 
the  second  being  low  toned  on  both  syllables: 
yd  chamo  chamo  I shall  surely  eat; 

yi  naga  nfrgo  I shall  surely  kill  you; 
yi  chamb  chamo  you  will  by  all  means  be  eaten. 

Different  tones  has : a doyi  ddyo  it  increased  gradually,  by  and  by.  Mark  the 
long  vowel  in  the  second  verb. 

Change  of  Sounds  in  Verbs. 

Many  verbs  undergo  certain  changes  of  sounds  in  their  conjugation,  these 
have  not  been  treated  in  the  preceding  pages. 

The  changes  may  be  classified  thus : 

a)  changes  in  the  second  consonant. 

b)  changes  in  the  stem-vowel. 

c)  changes  in  the  semivowel  preceding  the  stem-vowel. 

a)  Changes  in  the  second  consonant. 

The  second  consonant,  if  mute,  may  change  in  the  perfect,  passive  and  verbal 
noun.  Not  all  mute  consonants  change,  and  in  some  the  form  with  a changed 
consonant  is  employed  besides  the  unchanged  form,  both  having  exactly  the 
same  meaning.  There  is  no  rule  to  show  when  the  second  consonant  does 
change,  and  when  not. 


I 77  a. 


178. 


179. 


180. 


8o  The  Parts  of  Speech 

■in" mm 


A List  of  Verbs  in  their  different  Forms. 

Noun  Agent 

nan  e fedo 
iiate  fyet 

nan  e f not 

nan  e furo 
hate  fur 

* » 

ii.l 
•8  g 

jS 

^3  HO 

«RBt  “Wl 

B B 

©i  ©> 
« £ 
8 © 
1©  *8 
•8 

nan  e gbgo 
nate  gwbk 

nan  kedo  j 

nan  kbbo 
nate  kwop 

nan  e lino 
nate  Uni 

nan  e litb 
nate  litb 

nan  e logo 
nate  Iwok 

^ HOC 

l©l  <1© 

s s 

o o 
to 

I'l 

nan  e mujo 
nate  much 

Imperative  | Verbal  Noun 

fytt, 

fyen  an 

fubdb 
fuon  k. 

fur 

© 

^i 

>> 

©i 

C 

-oi 

©i 

1' ~ 
53  *nsi 

©i  g 
©i 

gwok 
gwbh  an 

kedb,  ken  an 

kwop,  kwdm 
an 

•8 

K? 

8 

-© 

8c 

C21 

^©i 

HsSC 

Iwbk 
Iwon  an 

mat 

'©i 

S'© 
s '8 

nTvg 

HOC 

HO 

<rs>i 

Si 

-ss 

*eO 

8 

<i©  ^ 
^ — . ho 

h/^ 

MO 

e 

s 

h->  M 
«T^ 

8 

S 

Is 

<*il 

©i 

til 

©> 

8 

1,  B S 

1^-1 
hT  B § 

>|‘  ©i  ©i 
©i 

"S'  CO 

b_§ 

*>§> 

=§.  ^ 
©i 

8 

^S 

Sc 

S' 

•Sic 

-<»l 

8 

'S 

->©> 

H©l 

S' 

8 

-S 

*8 

^O 

•s 

•6 

r^o 

it 

toe  ^ 
r^o  • so 
toe 
r^O 

Iwok 

lo gun  Iwok  l. 

mat , madun 
madi  pi 
madu  pi 

^ *8 

■Sc^-C 

► 

h8  *,  © 
-§  *8  -©c 

S S 

s 

Passive 

! 

tO 

£ 

fur 

ger,  gyer 
ger  wot 

gwet 

gwok 

1 

kwop 

lin 

llm  k. 

toe 

Iwok 

mat 

(not  mat!) 

r>© 

1 

HOC 

'© 

HOC 

Future 

n>i 

-Si 

^©i  ^ 

""©  -©l 

s-^^o  *1© 

vSi 

-SI  vg, 

u furo 
u furo  f. 

to 

oi 

-©'  b 

-w  -©i 

©i  Ss 

-RDI 

-Si  ©i 
-Si 

-o,  * 
©3  -©1 
'*>'©3 

1,1 

-Si  ^ 
-Si 

^©i 

©i 

d©l 

©i 

-SI 

HOC 

-^>1 

-SI 

u kbbo 
u komo  k. 

u lino 
u lino  k. 

-<s>i  B 

HOC 

HsO  HOC 

-Si 

-Si 

d©i 
©>-©i 
d©l  ©i 
^ d©l 

^ P^O 
vs'^ 

•eo 

^©i 

Sc-©| 

'ClSc 

g 'I©! 

-Si  ^ 
-Si 

'©1 

SS’-fSi 
•“  s •r 

vS'-s,  i 
-Si 

Perfect 

to 

^1 

•♦o' 

<1^1 

S 

HO  '•si 

-oi 

ger 

ger  a wot 

B 

'l'7© 

©i  g 
©i 

<l©l 

©i 

1 

HOC 

HOC 

-^il 

^*i'© 
r©i  ^ 
8 
-Ol 

-© 

is'-'f 

•«* 

KS1 

"5dc  g 

HO-C^C 

s 

-a 

J' 

mat 

madi  pi 
math  pi 

’§* 

'©  '** 
HOC  "-*<• 

Present 

*§’ 

«»i 

0 I, 
*© 

%<£. 

-^>l 

"§c 

© 

S^-©l 

to 

OI 

t1  s 

-nil  -©1 

©5  5s 

-nil 

©i 

©1 

v8 

*§■  8 
<nii  _ , 
O -© 

g?©3 

©i«nsl 

B 

©i 

'©I 

©i 

d©l 

©5 

^§'c 

kbbo 

kbmb  kwop 

linb 

lino  kwof 

^©1  ©1 
©3<  '8 

ni  * <s> 

^ g 

^©i  -21 

O.JS 

d©r©i 

HO  Oi 

d©l 

P^o 

^©i  ®*i 

Sc-oi 
«l  ©3c 
8 <©1 

^ § 

gl 

8 -t“ 

cats 

^©fHOC 

English 

tell  lies 

beat 

beat  the  horse 

hoe,  till 
hoe  the  field 

build 

build  a house  j 

write 

write  a book 

work 

! g° 

speak 

speak  a word 

hear 

hear  a talk 

see 

see  a bird 

wash 

wash  a cloth 

drink 

drink  water 

give 

give  money 

The  Verb  81 

||||||||||||||||||||||||||||||||||||lilllllllllilillllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllliilillllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllll!llllllillll!ll||||| 


| Continued.  j 

Noun  Agent 

han  e ntgo 
hate  nek 

nan  nen 

'Ol 

-Ol 

*£ 

3 

£ 

IS 

*£ 

nan  e hudo 
hate  hot 

nan  a chhmb 
hate  cham 

nan  e chwoto 
hate  chwot 

nan  a reno  1 

nan  e heau 

han e tMo 
hate  ter 

han  e tuk 

'Ol 

r*0 

4531 

£2 

o 

,1 

*£ 

-o4  o 

o ^ 
o 

.£  £ 

han  e yito 

Verbal  Noun 

nek 

nan  an 

nen  6 

Ol 

•WC 

■r-t 

<->“OI 

-Ol 

-Ol  £ 
■£ 

hot 

non  an 

cham 

chwot 

reno 

8 

:| 

£ 

■S' 

tiigo,  tun  an 

£ 

'Ol'® 

-3  £ 
£i“i3 
£2 

£ 

'O 

v£ 

vo 

£2 

o 

-o 

£2 

yodo 
yon  an 

Imperative 

nak 

nagun 

nak  d.  nagu  d 

neni 

nenun 

£ 

'3 

•KSC 

lOI 

*£ 

"KSC 

*101 

•£ 

£ 

•£  § 

-3 

•£ 

cham 
chamun 
chami  h . 
cliamu  h. 

chwoti 

chwotun 

£ 

'3 

•£ 

heau 

neawun 

-3 

-ll 

-1 

tuku 

£ 

'3 

£ 

'£  •« 
f r 

i^T  ^ 

^ >1 
£2 

Passive 

nek  \ 

1 

1 

'Ol 

*£ 

'Ol 

•£ 

cham 

chwol 

1 

'3 

“3 

^l1 

£ 

'Ol 

iT 

V52I 

1 

yech 

“to 

3 

£2 

-kT 

'O 

£2 

Future 

^ -<S.| 
'OokSJ 

a '§• 

£ 

“3i 

*K>C 

-oi 

*£ 

“3i 

u hiidb 
u hudo  y. 

-Ol  ^ 
§;  -Ol 

^ g 

“3i  ^ 
“3i 

u chwoti  h. 

“<S>I 

“3i 

u heawo 

-OI  ^ 
^3  -Ol 
-Ol  33 
'K>  -Ol 

“3i  ■“ 
“3i 

'3 

“3i 

'0> 
>*£  -Ol 
-3l  <2 
£1-101 

v£l  ^ 
“31 

“♦0 

Ol 

'Ol  § 
-0^-01 
^2* 
-o4 
“3i  £2 

“31 

Ol 

10  -s? 

£2  ^ 
“3i 

Perfect 

nekl 
neka  d. 
neki  d, 

nen 

,3§lc 

-Ol 

•£ 

hilt 

hudi  y. 
hota  y. 

<-© 

£ -2.  '3 

chwoti 
chwoti  h. 
chwola  h. 

£ 

'3 

•£ 

-oi  3 
joi 

'3 

-ik> 

Ssivjgi 

£2 

1 

4SS 

Vo 

£2 

O • 

’ £2  ^ 

<S‘'o 

Present 

'Ol# 

-K3l  “OI 
£ £2 
-KSl 
£ 

-Ol 

£ 

“Ol 

£ 

'Ol 

■Mt 

-Ol 

•£ 

•if 

•£ 

1^0 

'Ol  ^ 
£ 

sl1 

O -*3 

*£ 

o 

chwoto 
chwoto  h. 

'Ol 

T 

hbawb 

**oc 

o 

-Ol  -Ol 
-Ol 

*40 

-Ol 

£2 

“3 

*£ 

O 

-KSl  -ol 

£lr<2, 

-lOl 

£i 

■+0 
Ol 
'Ol  g 
-o^-oi 

£2 

■S'.  8 

<S> 

£2  £2 
'0*1^' 

English 

kill 

kill  a sheep 

Ph 

<X> 

© 

f"oq 

laugh 

hew 

eat 

eat  dura 

call 

call  a child 

a 

g 

buy 

bring,  carry 
bring  a tree 

J? 

"pH 

search 

search  a cow 

sweep 

sweep  a house 

find 

find  a thing 

WESTERMANN,  The  Shilluk  People.  6 


182. 


miniiiiiiiiiiiiiiiiiiiii!iniii!i  111  The  Parts  0/j  Speech 


Present 

Imperfect 

Passive 

Verbal  Noun 

t,  dy  l 
boto  to  throw 

a bala  gin 
a but , or  a bul 

bdl 

budo  to  roast 

bul 

chudo  to  compensate 

a chut , a chol 

cholo 

chwoto  to  call 

a chwota,1  a chwola 

chwol 

dodo  to  brew 

a dwola 

dwol 

dwol 

godo  to  scratch 

a gola 

gol 

kudo  to  bring 

d kddi 

kel 

kudo  to  pull  out 

a kold 

kol 

kbl 

kwato  to  steal 

kwdti,  kwoXd 

kwdl 

kwoto  to  drive 

kwoti,  kwold 

kol 

kbl 

ledo  to  shave 
nwato  to  touch 

nwdti 

lyel 

hwdl 

hwdto 

nado  to  cut 

hdt 

hdl 

nodo  to  cut 

hot , hoi 

hoi 

wodo  to  pound 

wold 

wol 

wol 

yiedo  to  save 

yiel 

t,  dy  r 

tyeto  to  carry 

tyeti , terd 

ter 

t}  dy  n 

yeto  to  curse 

yeni 

yen 

t,  d y l 

tddo  to  cook 

tald 

tdl 

undo  to  change 

weld 

wel 

wil 

t,  d y r 

neto  to  laugh 

heti 

hyiro 

yiedo  to  cut 

yieti,  yierd 

yiet  yier 

t,dyn 

nwodo  to  be  weak 

hwbn 

by  m 

libo  to  be  cold 

lymi 

libb 

kobo  to  speak 

koma  kwop 

kwop 

kwop 

In  these  words  the  forms  with  a mute  consonant  are  doubtlessly  primitive ; 
from  them  the  present  tense  was  formed  by  suffixing  0,  so  the  primitive  mute 
consonant  is  preserved  here  in  the  present;  in  a later  period  the  mutes  were, 
by  different  influences,  transformed;  the  primary  cause  of  their  transformation 
was  perhaps  their  position  at  the  end  of  a word.  See  note  in  46  concerning 
tty  r. 

In  frequent  cases,  however,  the  consonant  was  also  changed  in  the  present 
tense ; but  in  these  cases  the  unchanged  form  of  the  present  also  exists  beside 
the  changed  one ; thus  many  verbs  have  two  present  (and  perfect)  tenses, 


1 In  the  forms  ending  in  a a noun  as  object  is  to  follow. 


The  Verb  83 

Illllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllll!llllllllfl!lllllll!lll!lllllllllllli;illllllllllllllllllilillllllllllllllllllllllllllll|||ill 

different  in  their  form,  hut  uniform  in  their  meaning ; sometimes  not  only  the 
second  consonants,  but  also  the  vowels  of  two  forms  differ,  the  vowel  of  the 
changed  form  always  being  identical  with  that  form  of  the  primitive  verb  which 
has  the  changed  consonant,  so  that  one  can  say:  from  the  changed  form  of  the 
primitive  verb  a new  verb  has  been  formed;  an  example  will  illustrate  what  is 
meant:  Present  chwoto  to  call,  past  chwot,  chwqti,  or  chwbl,  passive  chwol;  now 
from  the  form  chwol  the  present  of  a new  verb  is  formed:  chwolo  to  call,  past 
chwbl,  passive  chwol. 

Double  forms  in  which  the  second  verb  is  derived  from  a tense  or  mood 
of  the  first : 


| chudo  to  compensate 

perf.  chut  and  chol 

n.  chbl 

l cholo  to  compensate 

perf.  chol 

n.  cholb 

f dodo  to  brew 

perf.  dwola 

pe.  dwol  n.  dwbl 

1 dwolo  to  brew 

perf.  dwola 

pe.  dwol 

f g§.rQ  to  build 

perf.  gera 

pe.  gyer 

1 gyero  to  build 

perf.  gyera 

pe.  gyer 

| Jcado  to  bring 

perf.  kadi,  kal 

pe.  kel 

1 halo  to  bring 

perf.  kal 

[ kudo  to  pull  out 

perf.  kola 

pe.  kol  n.  kol 

i kolo  to  pull  out 

perf.  kola 

\ kwato  to  steal 

perf.  kwati,  kwala 

pe.  kwal 

\ kwalo  to  steal 

perf.  kwala 

| ledo  to  shave 

pe.  lyel 

1 ly'elo  to  shave 

/ nwato  to  touch 

perf.  hwati 

pe.  hwal 

i nwalo  to  touch 

perf.  hwala 

| hado  to  butcher 

perf.  hat 

pe.  hat,  hal 

l halo  to  butcher 

perf.  hal 

1 wodo  to  pound 

perf.  wola 

pe.  wol 

\ wolo  to  pound 

perf.  wola . 

Some  verbs  have  double  forms  in  which  the  derivation  of  the  second  verb 
from  a tense  or  mode  of  the  first  is  not  visible,  both  verbs  retaining  their  second 
consonant  unchanged  through  all  tenses  and  modes.  The  meanings  of  the  two 
verbs  are  in  most  cases  identical,  but  in  some  there  is  a difference. 
dego  and  daho  to  move  into 
lugo  and  luho  to  turn 
dwato  and  dwero  to  search,  want,  wish 

gwido  lep  to  ”wink“  with  the  lips,  and  gwelo  to  wink 
fudo  and  funo  to  pull  out 


6* 


1 85. 


186. 


84  The  Parts  of  Speech 

IIIIlllllllllllllllllllllllllllllilllfll!lllllllillllllllllllllllllll!llllllllllllllllllllllllllllllllllillllllilllllllilllllillllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllll1lllllllllllllt1llllllllllll!llllllll 

kodo  and  kuno  to  blow  up  a fire 

fodo  to  pass  and  fono  to  pass 
nyedo  to  milk  and  hero  to  let  the  milk  down. 

Those  verbs  which  are  virtually  adjectives  (see  150),  have  some  peculiarities. 
Example:  rack  ”(to  be)  bad“ ; this  form  corresponds  in  its  sounds  and  its 
meaning  to  the  Perfect  of  the  common  verbs:  it  ends  in  a mute  consonant,  and 
it  designates  a state,  not  an  action;  this  form  as -such  does  not  change  the  final 
consonant ; a regular  present  may  be  formed  from  it  (though  not  from  all  verbs 
of  this  kind) : rajo  ”to  become  bad,  act  badly“  ; but  besides  this  regular  form 
of  the  present  it  has  a second,  in  which  the  second  consonant  turns  into  the 
corresponding  nasal  one:  reno  ”to  become  bad,  act  badly “. 

nok  little  vibrio  to  become  little  or  few 

teJc  hard  tego  and  teho  to  become  hard,  feel  hard 

dock  good  do  jo  and  dono  to  become  good,  act  well 

kick  strong  keho  to  become  or  be  strong 

rack  bad  rajo  and  reno  to  become  or  be  bad,  act  badly. 

In  one  case,  however,  such  a word  has  the  nasal  consonant  in  the  adjective 
(perfect)  form  already: 

duoh  big  dono  to  become  big,  grow  up ; here  a 

form  with  a mute  consonant  does 
not  exist. 

b)  Changes  in  the  Stem-vowel. 

Here  the  very  same  process  as  in  the  change  of  consonants  is  to  be  observed. 
Present  a ) e in  perf.  and  passive. 

pe.  kel 
pe.  bek 
pe.  fet 

perf.  a fani  and  a feni 


kado  to  bring 

bago  to  boil 

fado  to  be  tired 

fano  to  ride 

kabo  to  take  by  force 

kado  to  twist  perf.  ket,  kel 

kngo  to  ache 

kago  to  plant  perf.  kek 

nago  to  kill  perf.  nek 

bajo  and  bajo  to  tie 

deno  and  dago  to  scatter  perf.  den. 

Present  a ) a in  imp.  and  passive. 

chabo  to  mix  perf.  chapa 

fa  go  to  be  sharp  perf.  fak 

kabo  to  take  by  force  perf.  kapa 


n.  kdpa 


n. 


kek 


pe. 


bech  and  bech 


pe.  chap  and  chap 
pe.  kap  n.  keph. 


The  Verb 


85 


iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


la  go  to  inherit 

perf.  laka 

pe.  lak 

n.  lak. 

Present  a ) e in  perf.  and  passive. 

bajo  to  tie 

perf.  becha 

pe.  bech 

gwano  to  tie 

perf.  gw  eh 

gwaro  to  snatch 

n.  gwaro 

Present  i > e: 

and  gwero 

undo  to  change 

perf.  wela. 

Changes  between  0,  0 and  u. 

tugo  to  crush 

n.  tok 

lugo  to  turn 

perf.  logi 

n.  Ibk 

kudo  to  pull  out 

perf.  kola 

pe.  kol 

n.  kol 

noho  to  become  little, 

nok  little 

kodb  to  fasten 

n.  kudo 

chudo  to  compensate 

perf.  chol. 

Double  forms  with  different  vowels ; the  second  verb  is  derived  from  a tense 
or  mood  of  the  first: 

f chudo  to  compensate  perf.  chol 

\ cholo  to  compensate  perf.  chol 

| fado  to  be  tired  perf.  fet 

l fedo  and  fido  to  be  tired  perf.  fet 

\ fedo  to  raise  n.  fido 

l fido  to  raise 

f kabo  to  take  by  force  n.  kepo 

l kepo  to  take  by  force 

J kado  to  twist  perf.  ket 

l kedo  to  twist 

| kago  to  plant  pe.  kek 

l kego  to  plant 

kudo  to  pull  out  perf.  kola  pe.  kol 

kolo  to  pull  out. 

Double  forms  in  which  the  derivation  of  the  second  verb  from  a tense  or 
mode  of  the  first  is  not  visible,  both  verbs  retaining  their  vowel  unchanged 
through  all  tenses  and  modes.  The  meaning  of  the  two  verbs  is  in  most  cases 
identical,  but  in  some  there  is  a difference : 

dago  and  dego  to  move  into  dwano , dweno  and 

dwato  and  dwoto  to  want,  wish  dwuno 

goro  and  guro  to  tattoo  gwano  and  gwoiio  to  scratch 

kado  and  kedo  to  go  moto  and  mito  to  hold  fast 

najo  and  hejo  to  know,  recognise  hado  to  butcher,  hudo  to  cut 


| to  evaporate 


187. 


188. 


190. 


86  The  Parts  of  Speech 



paho  and  peko  to  fill  kwalo  and  kweto  to  steal. 

c)  Changes  in  the  Semivowel.1 

The  Semivowels  w or  y are  inserted  in  the  stem  in  order  to  form  certain 

tenses  or  modes  of  the  verb. 


dodo  to  brew  beer 

perf.  dwola 

pe.  dwol 

n.  dwol 

fojo  to  make  butter 

pe.  fwoch 

go  go  to  work 
gono  to  scratch 

perf.  gwoha 

pe.  gwok 

n . gwohb 

kg  go  to  stick 

pe.  kwok 

koto  to  drive 

perf.  kwoti,  kwola 

pe.  kol,  kwol 

kobo  to  speak 

pe.  kwop 

n.  kwop 

lodo  to  wade 

perf.  Iwot 

pe.  Iwot 

logo  to  wash  [forth 

perf.  logiy  Iwoka 

pe.  Iwok 

hodb  to  bear,  bring 

perf.  hot,  hwol 

pe.  hwol 

n.  hwbdo 

homo  to  marry 

perf.  hgmi 

pe.  hwom 

hoto  to  spit 

perf.  hwoti 

romo  to  fetch  water 

perf.  rwoma 

pe.  rworn 

n.  rwom 

todo  to  tell  lies 

perf.  twota 

pe.  twot 

n.  twot 

yobo  to  bewitch 

perf.  ywoba 

pe.  ywop 

boko  to  fear, 

bwoko  to  make  one  fear,  to  frighten 

dddo  to  suck, 

dwgdo  to  suckle  a child 

do  go  to  go  back 

dwogo  to  come  back 

/echo  to  ask 

perf.  fecha 

pe.  fyech 

fedo  to  lie 

perf.  fet 

pe.  fyet 

n.  fyet 

femo  to  gainsay 
gero  to  build 

perf.  gera 

pe.  gyer 

n.  fyem 

geto  to  sacrifice 

perf.  gyeta. 

pe.  giet 

kero  to  dig  out 

pe.  kyer 

ledo  to  shave 

perf.  lei 

pe.  lyel 

rrieno  to  twist 

perf.  myen 

pe.  myen 

heto  to  laugh  [guest 

perf.  neti 

n.  hyirb 

rejo  to  receive  a 

perf.  recha 

pe.  ryech 

feho  to  strain  beer 

perf.  tyena 

pe.  tyeh 

n.  tyeh 

fedo  to  bewitch 

perf.  tyet 

n . tyet 

hero  to  milk 

hyedo  to  let  the  milk  down. 

In  these  examples  the  infixed  semivowel  has  a function  analogous  to  that 
of  the  changing  of  the  second  consonant  and  of  the  vowel:  it  is  a means  of 
forming  tenses  and  modes  of  the  verb ; in  most  cases  the  passive,  and  in  some 
also  the  imperfect  and  infinitive  differ  from  the  present  by  the  infixed  semi- 


1 Only  the  semivowels  standing  between  the  first  consonant  and  the  stem-vowel  are  meant  here, 
not  those  beginning  a word. 


The  Verb  87 

iiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

vowel.  In  a few  examples  — bwoko , dwqdo,  dwogo,  hyedo } — a causative  form 
(or  a form  of  similar  meaning)  is  formed  from  the  common  form  by  infixing  a 
semivowel. 

Double  forms,  the  one  with  a semivowel,  the  other  without  it;  the  one  verb  I Q I . 
is  derived  from  a tense  or  mood  of  the  other: 


j dodo  to  brew  beer 

perf.  dwqla 

pe.  dwol 

n.  dwol 

l clwolo  to  brew  beer 

perf.  dwola 

j fojo  to  make  butter 

pe.  fwoch 

l fwojo  to  make  butter 

pe.  fwoch 

f gonb  to  scratch 

perf.  gwqna 

n . gwono 

l gwono  to  scratch 

1 kohq  to  help 

perf.  kwona 

l kwohq  to  help 

j koto  to  drive 

perf.  kwoti,  kwola 

l kwoto  to  drive 

1 lodo  to  wade 

perf.  Iwot 

pe.  Iwot 

n.  Iwoto 

l Iwoto  to  wade 

logo  to  wash 

perf.  Iwoka 

pe.  Iwok 

Iwogo  to  wash 

perf.  Iwoka 

f hodb  to  bear,  bring  forth  p erf.  nbt,  nwbl 

pe.  hwol 

n.  hwbdo 

\ hioolq  to  bear,  bring  forth  p erf.  nwbl 

homo  to  marry 

perf.  nbmi 

pe.  hwom 

hwqmo  to  marry 

perf.  nwomi 

pe.  hwom 

[ hoto  to  spit 

perf.  hotas  hwota 

pe.  hoi 

l hwoto  to  spit 

perf.  hwota 

pe.  hoi 

| yQ.bo  to  bewitch 

perf.  ywoba 

pe.  ywop 

l ywobo  to  bewitch 

perf.  ywoba 

pe.  ywop 

| fwho  to  ask 

perf.  fecha 

pe.  fyech 

1 fyecho  to  ask 

perf.  fyecha 

pe.  fyech 

1 fldo  to  lie 

perf.  fit,  fyet 

n.  fyet 

l fyedo  to  lie 

perf.  fyet 

n.  fyit 

| geto  to  sacrifice 

perf.  gyeta 

n.  giet 

l giedb  to  sacrifice 

| kero  to  dig  out 

pe.  kyer 

l kyero  to  dig  out 

perf.  kyera 

pe.  kyer 

n.  kyero 

j meno  to  twist 

perf.  myen 

pe.  myen 

( myeno  to  twist 

I rejo  to  receive  a guest 

perf.  recha 

pe.  ryech 

1 ryejo  to  receivea  guest  perf.  ryecha 

192. 


193- 


o f Speech 

iiniffiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiii 


88  The  Parts 



J fedo  to  bewitch  perf.  tyet  pe.  tyet 

1 tyedo  to  bewitch. 

Double  forms  in  which  the  derivation  of  the  second  verb  from  a tense  or 
mode  of  the  first  is  not  visible,  both  verbs  retaining  their  vowel  or  semivowel 
unchanged  through  all  tenses  or  modes.  The  meanings  of  the  two  verbs  are 
identical: 

bqdo  and  bwqdo  to  cast  iron 
kodo  and  kwodo  to  blow  up  fire 
fejo  and  fyejo  to  pull. 

The  function  of  the  inserted  semivowels  w and  y are  evident  from  the  pre- 
ceding examples : they  serve  in  forming  certain  tenses  or  modes  of  the  verb, 
and  from  these  modes  and  tenses  new  verbs  are  formed,  just  as  in  the  chang- 
ing of  the  last  consonant. 

In  by  far  the  most  cases  the  infixed  w (which  must  originally  have  been  u , 
see  22)  forms  the  Passive  and  the  Perfect  of  the  Verb. 

[It  is  remarkable  that  in  Hamitic  languages  u or  o have  the  same  function: 
Haussa:  fashe  to  break  fasu  broken 

bude  to  open  budu  open 

bug  a to  beat  bugu  beaten 

Ful  Fulde : orno  nana  he  hears  omo  nano  he  is  heard 

omo  wara  he  kills  omo  waro  he  is  killed. 

In  both  these  languages  the  forms  in  u , o correspond  to  the  Shilluk 
Passive  as  well  as  to  the  Perfect,  as  they  express  an  accomplished  state, 
as  opposed  to  action.] 

It  is  evident  that  this  last  process  was  chiefly  liable  to  lead  to  many  con- 
fusions in  the  use  of  iv  and  y (and  the  same  holds  good  for  the  changing  of  the 
second  consonant) ; once  the  second  verbs,  derived  from  the  imperfect  or  passive 
of  the  first  verb,  came  into  use,  it  was  scarcely  avoidable  that  the  semivowel 
should  not  enter  the  present  or  any  other  tense  of  the  first  verb,  where  it  did 
not  belong;  and  again  it  was  easily  liable  to  be  dropped  where  it  ought  to 
stand,  viz.  in  a form  of  the  second  verb ; this  was  the  more  possible,  as  in  al- 
most all  cases  the  meanings  of  the  two  verbs  are  absolutely  identical.  And  in- 
deed the  natives  often  do  confuse  the  two  verbs,  using  the  one  for  the  other, 
when  asked  for  the  different  forms  of  a verb. 

How  the  semivowel  was  infixed  into  the  verb,  is  not  clear  (but  see  25) ; as 
they  do  not  always  have  the  same  function,  the  way  on  which  they  got  into 
the  word  may  also  have  been  different. 

Now  it  is  remarkable,  that  in  all  cases,  where  the  passive  or  past  are  formed 
by  infixing  w or  y (active  present  kobo  passive  kwop,  active  present  fecho  passive 


The  Verb  89 

llllllllllllllillllllllllllllllllllllllllllllll!lllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllflllllllll!llllllflllllllllllltllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!ll!l||||||||||||||||||||||||||||! 

fyech),'  w occurs  exclusively  before  0,  and  y exclusively  before  e,  so  that  we 
have  only  these  combinations : wo  and  ye.  The  combinations  wa,  we,  we,  wi,  ya, 
ye  with  preceding  consonant1 2  do  also  occur  frequently,  but  never  in  the  said 
function,  viz.  where  the  Passive  or  Perfect  are  formed  from  the  Present  by 
infixing  a w or  y . This  leads  to  the  conclusion  that  there  are  two  different  groups 
of  semivowels  which  have  entered  the  stem,  probably  at  different  periods  and 
for  different  purposes.  The  second  group  has  in  by  far  the  most  cases  retained 
the  original  vowel  before  w and  y.  But  the  first  group  has  in  all  eases  the  same 
vowel:  0 after  w and  e after  y;  this  can  in  my  opinion  be  explained  only  by 
assimilation  5 it  is  not  at  all  probable  that  here  the  original  vowels  were  solely 

0 and  e,  and  that  always  before  0 a w was  infixed  and  before  e a y.  I suppose 
that  here  originally  only  one  semivowel  was  infixed,  viz.  w,  and  this  w partly 
assimilated  the  following  vowel  to  itself  and  partly  itself  was  assimilated  to  the 
vowel,  in  this  way : wa  ) wo,  wo  y wo,  wo  ) wo;  we  ) ye,  we  ) ye.  If  verbs  with 
the  stem-vowel  i or  u infixed  a w in  order  to  form  the  passive  or  perfect,  this  w 
must  have  been  assimilated  to  the  following  vowel  i and  u,  so  that  wi  ) yi  ) i, 
and  wu  ) u. 

Auxiliary  Verbs. 

da  ”to  have“. 

e da  nyeh  he  has  money;  ya  da  j wok  I have  sickness:  I am  sick. 

”To  be44. 

”To  be44  is  rendered  by  different  words,  but  in  most  cases  it  is  not  to  be 
translated  at  all;  all  adjectives  are  treated  as  verbs,  and  therefore  are  not 
connected  with  ”is“  : ’’you  are  great44  is  rendered  yi  duoh.  If  the  predicate  is 
a noun,  and  the  subject  is  a pronoun,  generally  the  subject  is  put  before  the 
pronoun  without  a copula:  ya  rit  I am  king;  yana  rit  I am  king;  or  the  demon- 
strative a is  employed:  en  a rit  he  is  king. 

But  frequently  the  particle  ha  (fa ) or  its  emphatic  form  bant,  banSn  is  placed 
between  subject  and  the  predicative  noun: 

ya  ba  rit  I am  king  'jal  eni  ba  rit  this  man  is  king  \fani  rit  (this  one)  he  is  king. 

I suppose  ba  does  not  originally  mean  ”to  be44,  but  is  the  negative  particle 
’’not44,  and  the  sentences  in  which  it  is  employed,  are  properly  questions:  Am 

1 not  king?  Is  this  man  not  king?  The  negro  generally  likes  to  express  an 
assertion  by  a negative  question. 

If  the  predicate  is  an  adverb,  ya,  yeha  (”to  be44)  or  bMo  (”to  stay,  remain44) 
are  used;  b ya  ken  where  is  he?  gS  yeha  mat  they  are  above;  ya  bedo  wot  I am, 
stay,  in  the  house.  Sometimes  bedo  is  also  employed,  when  the  predicate  is  a 
noun. 


194 

195 


1 This  group  is  called  ‘first  group4  in  the  following. 

2 This  group  is  called  ‘second  group4  in  the  following. 


9°  The  Parts  of  Speech 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIillillllllllllllllllllllllllllllljllllllllllllllllllllllllllH 

hama  and  chdmd  ”to  be  going  to,  to  wish,  want“  ; they  are  used  only  in  the 
past  form. 

e Jcama  (also  homo ) benb  he  is  going  to  come,  he  says  he  will  come,  wants 
to  come. 

e chama  fado  he  is  near  falling,  going  to  fall ; chama  is  often  shortened  into 
cha. 

In  a similar  sense  dwata  ”to  wish“  is  often  employed. 

”Can“ 

may  be  expressed  by  yeyo:  ya  ba  yei  ben  I can  (could)  not  come;  but  its  ne- 
gation is  generally  expressed  by  bu  hiii  ’’there  is  not  a place"  (an  opportunity) : 
bu  hen  a bind  ’’there  was  no  place  for  me  to  come“ : I could  not  come. 


i b&,  fa  not ; The  Negation  of  the  Verb. 

2.  nuti  not  yet,  not ; hardly  a distinction  is  made  between  the  two;  both  of  them 
negate  the  indicative  of  the  verb ; a fa  het,  a nuti  het  he  did  not  go. 

3.  fat , fate  negates  a single  word : fate  yan  not  I ; fate  rit  it  is  not  the  king;  but 
it  may  also  negate  the  verb  ”to  be“  : fate  yan  rit  I am  not  the  king;  fate  hi 
wot  he  is  not  in  the  house ; fa  jal  maduon  he  is  a great  man ; fat  hijal  maduon 
he  is  not  a great  man. 

4.  buno,  to  have  not,  to  be  not; 

5.  bogon , bogin  there  is  not;  nyen  bogon  hi  yd  ’’money  is  not  with  me“  : I have 
no  money;  ya  bu  nyen  I have  no  money. 

6.  toh  to  be  absent;  nal  toh  the  boy  is  not  here. 

7.  hu  is  prohibitive : hu  hit,  yi  hu  hit  do  not  go ! hu  wir,  also : yi  hu  wir  do  not 
be  angry!  The  personal  pronoun  may  also  be  suffixed  : hu  hweti  do  not  steal! 
Plural  : wu  hu  hit  do  not  go ! You  must  not  go ! hu  bi  he  shall  not  come. 

Sometimes  hu  is  employed  where  we  do  not  see  a prohibition:  wa  Jcu  hit 
shall  we  not  go?  But  also:  wa  fa  het ? nan  hu  nwol  hi  ton  gyhib. , nag  a nhgb 
the  man  who  does  not  lay  a hen-egg,  I shall  surely  kill. 


ADVERBS. 

Most  adverbs  are  originally  nouns  or  verbs. 

Adverbs  of  Place. 

The  adverbs  which  are  mostly  employed  are  hen  and  hun;  both  are  nouns 
and  mean  ”place“.  Their  primitive  forms  are  heck,  hack  and  hu,  both  have 
affixed  a demonstrative  n,  hech  + n > hen,  hu  -)-  n > hun  according  to  40.  They 
may  as  adverbs  have  different  meanings : 1 . of  place  : this  place,  that  is : here  ; 
2.  then  interrogative : where?  On  the  different  tones  of  these  two  meanings 


Adverbs  91 

Illlllllllllllllil!lllllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllll!llllllllllllllllillilllllllllil!lllllllllllllllllllllillllllllllllllllllllllllllllllllllllll!llillllllllllllllllllllllllllllllllllllllllllllll!lllill|||||||||| 

see  205SS.  ’’Where  is  he44  is  in  Shi.  literally:  ”is  he  here?“  hen  does  not  really 
mean  ’’where44,  but  simply  ’’this  place44. 

Bi  hen  come  here. 

keti  wok  hi  hen  go  out  from  here. 

ha  ”place“ : there. 

e Veda  ha  he  is  there ; 

a lete  yan  ha  he  was  seen  by  me  there. 

mal  ’’heaven44,  ’’the  upper  place44,  serves  for  ’’above,  ahead44 : 
a reha  mal  he  ran  upward,  upstairs,  ahead. 
hundo  (from  hu  place)  direction:  there. 
chuni  hundo  stop  there. 

chdm  left  hand,  hech  right  hand,  anan  here,  chint  there,  yonder,  chan  behind, 
Ion  this  side. 

Adverbs  of  Time. 

Here  again  hen  ’’this  place44  takes  the  first  place,  the  notion  of  ’’time44  having 
its  origin  in  ’’place44 ; hen  a hi  when  he  came ; hah  ’’this  time44  from  hake  time : 
while : chuni  hah  chdm  wa  stay  while  we  eat;  tin  soon,  at  once ; anan,  anan  anan 
presently,  at  once,  this  very  moment ; chon  formerly ; de  chan  tin  to-day ; duhi 
to  morrow;  awa  yesterday;  awar  awa  the  day  before  yesterday;  hi  chan  daily; 
hi  de  chan  at  daytime ; hi  war  at  night. 

Kin  a hi  when  did  he  come?  in  awen  a hwole  yin  when  were  you  born?  wo 
nena  yo  yeti  chan  adek,  ha  e hen  we  were  on  the  road  reached  three  days,  then 
he  came : when  we  had  been  on  the  way  three  days,  he  came ; ha  duohl  won, 
chuhe  a yiga  mamet  when  we  told  him  that,  he  became  glad;  ha  leti  won,  ha  i 
hitb  when  he  saw  us,  he  laughed ; ha  lih  wa  men  an,  ha  chuhe  won  yiga  mamet 
when  we  heard  that,  we  became  glad. 

Adverbs  of  Manner. 

ne,  neya  thus;  hinaii  just  so;  adi  how?  tyau  also ; diet  just,  very,  surely; 
share  very ; kite,  ahyel  alone.  Much  used  is  the  adverb  hme  thus : it  always 
introduces  the  direct  speech;  it  does  not  only  follow  the  verbs  which  express 
speaking,  but  frequently  also  those  expressing  ”to  mean,  think,  wish,  ask44 : 
rit  e ho  hme,  hit  the  king  said  thus : go ! 
e fecho  hine,  aghn  in  he  asked : where  is  he  ? 
duohi  hine,  e heno  tell  him,  he  may  come! 
e dwata  hine,  wu  hedo  wu  hi  en  he  wants  to  go  with  you 
ya  dwata  hine,  wo  chdm  hyel  I wish  that  we  may  eat  dura. 

Frequently  an  English  adverb  is  in  Shilluk  rendered  by  a verb,  e.  g. : 
jwan  hedo  hurry  going,  that  is : go  quickly ; 
a rumi  chdmi  yd  it  is  finished  was  eaten  by  me : I have  already  eaten ; 


198. 


199. 


200. 


201. 


202. 


203- 


92  The  Parts  of  Speech 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

ket,  kahanuti  beno  hot  go,  while  rain  has  not  yet  come : before  it  rains ; 
wa  kedo  chaki  pack  we  went  approached  the  village : we  came  near  the  village. 

Adverbs  of  Cause 
and  Causal  Sentences. 

Bu  ken  a bind  yikd  de  red  j wok  I could  not  come,  because  I was  sick;  bu  ken 
dida , yika  bum  wdnb  yd  I cannot  learn,  because  I have  no  book;  ya  bugin 
mag  a rejo,  yika  bum  abat  ki  yd  I cannot  catch  fish,  because  I have  no  hook; 
tyen  Nwar  chuni  gen  rajo  ki  won,  ki  yika  kala  do  gin  the  Nuer-people  hate  us, 
because  we  (I)  have  taken  away  their  cattle;  byel  won  recho,  Hyika  bum  kot 
H rei  gin  our  dura  is  bad,  because  it  did  not  rain  on  it;  ba  yii  gwok  tin,  mare 
(or  mdi)  dajwbk  he  cannot  work  to-day,  because  he  is  sick;  ba  kwope  yin, 
mai  boko  he  does  not  say  it,  because  he  is  afraid;  yd  bu  doro,  benin  d ddli  yan 
yi  gwok  I have  no  adze,  therefore  it  is  impossible  for  me  to  work ; tyela  let, 
benin  a ba  kida  my  foot  was  sore,  therefore  I did  not  go. 

Sometimes  a causal  relation  is  expressed  without  a causal  particle : yd  fa 
chigi  chato  kiti,  yd  fedo  I shall  walk  no  more,  for  I am  tired ; ica  keti  wot,  fen 
a yiga  modo  we  went  home,  because  it  grew  dark. 

Conditional  Sentences. 

Ken  chwole  yin,  yi  ku  ket  if  he  calls  you,  do  not  go  ; ken  yik  ya  u leti  ki  hu, 
u nekb  yan  if  I see  a lion,  I shall  kill  him ; u yok  yu  bi,  yu  u tpta  hyen  if  you 
come,  I shall  give  you  money;  u yik  yi  fa  go  go  yi  u fwote  yan  if  you  do  not 
work,  I shall  beat  you;  kd  yik  u fyechb  won , wo  kwonb  in  if  we  ask  him,  he  will 
help  us. 

The  Condition  in  the  unreal  case  is  expressed  by  ri:  kd  logo  i yd  mdnut, 
wo  ri  kwone  in  if  he  were  here,  he  would  help  us ; kd  16 gi  yd  da  gin  cham,  yi  ri 
tpta  if  I had  food,  I should  give  you;  ka  logo  fen  di  yd  madich , wo  ri  de  benb 
if  the  weather  had  been  fine,  we  should  have  come. 

Intentional  Sentences. 

Yd  kiti  wok  bi  yaf  ki  doga  I went  into  the  bush,  in  order  to  search  my  cattle; 
wo  kale  do  won  gi  muje  won  bwon,  kifa  kme  wo  tdti  byil  we  gave  our  cattle  to 
the  strangers,  in  order  to  get  dura ; jwani  reho,  kipa  yi  ku  chwoh  run  quickly, 
lest  you  be  late ! 

Interrogative  Sentences. 

In  a question  the  position  of  words  is  the  same  as  in  an  assertion.  To  desig- 
nate a sentence  as  a question,  either  interrogative  adverbs  are  employed,  or  a 
change  of  tone  takes  place.  Those  cases  are  difficult  particularly,  in  which  an 
adverb  may  have  a positive  meaning  as  well  as  an  interrogative  one,  for  instance 
ken  ”place“  may  mean  ”here“,  and  ”where“.  Here  the  distinction  can  be  made 
by  the  tone  only. 


Prep  ositions  93 

iiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiii 
The  most  important  rule  is  this : if  the  last  syllable  of  a sentence  has  a high 
or  middle  tone,  a low  tone  is  added  to  it;  this  low  tone  expresses  the  question: 
e kwala  by  61  he  stole  dura  6 kwala  by  el  did  he  steal  dura? 

6 leta  kwd  he  saw  my  grand-  6 leta  kwa  did  he  see  my  grand- 
father father? 

gi  leta  At  they  saw  the  king  ge  leta  At  did  they  see  the  king? 
But  frequently  the  question  is  expressed  in  quite  a different  way,  by  laying 
a high  tone,  and  a strong  stress  on  the  word  which  is  questioned;  this  is  parti- 
cularly the  case  with  ken : 

6 yen  ken  where  is  he  ? 
ge  yen  ken  where  are  they 
At  yen  k6n  where  is  the  king? 
a bi  dwd  he  came  yesterday 
jal  an  ye  da  ny6n  this  man  has  money 
jal  an  ye  da  nyen  has  this  man  mo- 
ney? (The  6 in  nyen 
with  very  strong  emphasis). 

If  the  sentence  contains  an  interrogative  adverb,  the  tone  does  generally 
not  change:  yb  da  dbk  adi  how  many  cows  has  he? 

6 gwo  no  what  does  he  do  ? 

a fyecli  kiyi  6n,  kine:  agon  6n  madi  he  asked  him : where  is  your  friend? 
a wot  men  whose  house  is  it? 
kipano  a btki  why  are  you  afraid? 
apano  a ket  why  did  he  go  ? 

In  questions  introduced  by  ”shall“,  the  subjective  pronoun  is  suffixed  and 
the  low  interrogative  tone  is  added  to  the  high  tone  of  the  pronoun:  k6da  shall 
I go  ? gw6de  shall  he  write  ? 


6 yd  ken  he  is  here 
ge  yd  ken  they  are  here 
At  yd  ken  the  king  is  here 
a bi  dwd  did  he  come  yester- 
day ? (the  first  a in 
awa  has  a very 
strong  emphasis) 


PREPOSITIONS. 

They  are  likewise  originally  nouns  and  verbs. 

Nouns: 

wich  head:  on,  upon,  for,  instead  of: 

wiy  wot  on  the  house,  wiy  yat  on  the  tree,  wiy  At  instead  of  the  king, 
fomback:  behind,  after,  besides:  bana  after  me,  ban  wot  behind  the  house; 

bane  besides  him;  kwom  back:  on,  upon:  kwom  adero  on  a donkey. 
bol  and  nim  face,  front:  in  front  of,  before,  at  the  head  of:  bol  nam  in  front  of 
the  river ; nim  tero  before  the  people,  at  the  head  of  the  people. 
kele  middle:  in  the  midst  of,  amidst,  among:  kele  je  amidst  the  people. 


204. 


205- 


94  The  Parts  of  Speech 

imiTiiiiiiiiiiiiini mill! 

hack  back  : behind : hack  jal  eni  behind  this  man ; 
buto  side:  beside : bute  wot  beside  the  house; 
yech  belly : in : yey  pi  in  water ; 

dyer , often  shortened  into  di,  middle : amidst,  in,  di  nam  in  the  water. 
ta  the  base,  the  lower  part:  under,  below:  ta  yat  under  the  tree. 

Verbs : 

unto  to  reach : wite  awa  a ba  bi  reaching  yesterday  he  did  not  come : until  y . . . 
gito  to  reach : gito  duki  till  to-morrow. 

Particles  which  cannot  traced  back  to  nouns  or  verbs : 
hi  may  have  very  different  meanings  ; its  original  meaning  is : with ; Jci  men  with 
whom;  H ton  with  a spear; 

yi  towards,  by : a nek  yi  jal  an  he  was  killed  by  this  man ; keti  yi  jal  duoh  go 
to  the  master;  yi  is  connected  with  personal  pronouns  as  follows:  ya  to  me, 
yi  to  you,  ye  to  him,  yi  won , yi  wun , yi  gen. 

Salutations. 

Some  of  the  most  used  forms  of  salutations  are  given  here.  A.  is  the  villager, 
B.  the  stranger. 

Instead  of  our  knocking  the  door,  the  Shilluks,  before  entering  a courtyard, 
say : ya  nen  I am  waiting  (may  I come  in  ?)  A.  answers  : bi  come ! If  the  salutation 
is  going  on  in  the  open  place  of  the  village,  as  is  usual,  this  phrase  is  not  said. 

A.  yi  bi  you  have  come? 

B.  yd  bi  I have  come,  or:  yd  nut. 

A.  yi  kal  jwok  you  have  brought  God. 

B.  yi  mitijwbk  you  have  held  fast  God. 

A.  yi  nin  did  you  sleep  (well)  ? 

B.  yd  nin  I slept  (well). 

A.  yi  kwai  (meaning  not  known). 

B.  a s yd  bi. 

A.  wotono  nut  are  the  little  ones  well  (existing)  ? 

B.  Nut  they  are  well. 

A.  tyeh  gdl  un  your  women  (are  well)  ? 

B.  Nut  they  are  well. 

A.  Turo  bedi  yau ? Are  the  people  well? 

B.  Nut  they  are.  — These  enquiries  after  the  well-being  of  the  people  in  the 
house  can  be  extended  at  will,  to  grandparents,  grandchildren,  cousins  etc. 
On  leaving: 

B.  says : yd  kedofach  I am  going  home. 

A.  kSt  go ! or:  kali  jwok  go  with  God! 


SECOND  PART 

FOLKLORE 


96  O ccup  ations 

I HU Illlllllllllillllllllllllllllllllllllll Hill 

i.  OCCUPATIONS. 

i.  Housebuilding. 

Tyele  wot  kyer,  ka  tek  (tek),  ka  labo  kal , ka  leh  tyel,  ka  mogo  koh  tyel  wot , 
ka  chwdcli,  maka  tyel  ahwen,  ka  doge  dol,  ka  ger.  Ka  maka  chan  abikyhl,  ka 
wije  Uii,  ka  kwer  dwai,  ka  ge  rail , ka  ge  mecli  feh,  ka  thgiitl  not 3 ka  dol  kot,  ka 
tyele  kyer,  ka  tyel  tek,  ka  teguti  kwoh , ka  wot  mak,  ka  dol  kiti.  Ka  dyeh  ket,  ka 
tat,  ka  teguti  word  wok.  Ka  wot  tvh,  ka  lepo  guti  chap 3 ka  kiti,  ka  shfoie  twoch, 
ka  tat,  ka  lum  har,  ka  bbdo  dwai,  ka  yeta  mal,  ka  tol  magi,  ka  lum  kiti,  ka  e wijo. 
Ka  wan  kajo  e dbho,  ka  e kano  H kwer , men  ntk  wan  kajo,  ka  wan  kajo  nek,  ka 
dyel  weke  bqdo.  Ka  wiy  wot  twak,  ka  chene  wot  hoi , ka  tadot  (tede  wot)  tyeh,  ka 
wot  tor,  ka  mwon,  ka  tigo  gwok,  ka  kal  tat,  ka  je  dSka  yeje.  Ka  gycno  kal,  ka 
gach  fen,  ka  je  deha  yey  wot. 

The  foundation  trenches  of  the  house  are  dug  out,  and  are  smoothed  oif. 
Mud  is  brought,  and  thrown  into  the  foundation  trenches  5 and  beer  is  poured 
into  the  foundation  trenches.  Now  the  walls  are  built;  after  four  days  the 
door-opening  is  made  round;  then  they  build  again,  and  when  five  days  have 
passed,  they  begin  to  make  the  roof.  Poles  are  brought,  they  are  burnt  (to 
make  them  hard),  and  then  cut,  so  that  they  are  of  equal  length.  Roof-sticks 
are  cut,  and  they  are  tied  up  in  a circle,  and  a circular  ditch  (corresponding  to 
the  poles  tied  together)  is  dug,  and  the  ends  of  the  roof-sticks  are  put  into 
it,  and  buried.  Now  the  roof  is  constructed;  grass  is  twisted  into  a rope, 
with  which  the  poles  are  tied  together.  When  this  is  done,  the  roof-sticks  are 
taken  away,  and  the  roof  is  lifted  upon  the  wall.  The  junction  between  the 
wall  and  the  thatch-poles  inserted  into  it  is  made  tight  with  mud,  the  lower 
roof-ends  are  tied  to  the  wall,  and  are  tied  together.  Then  grass  is  cut,  and 
the  craftsman1  is  sent  for;  he  climbs  on  the  roof,  takes  a rope,  and  binds  the 
grass  on  the  poles.  Thus  he  makes  the  roof,  till  only  the  point  of  the  roof  is 
left.  The  proprietor  of  the  house  now  brings  a hoe,  which  is  for  the  making 
of  the  roof-point.  (When  he  has  given  it  to  the  craftsman),  the  roof-point  is 
made.  Then  a sheep  is  given  to  the  craftsman.  The  surface  of  the  roof  is  beaten 
smooth,  the  dripping-eaves  are  cut  even,  a door  is  made,  the  floor  of  the 
house  is  filled  up  with  mud,  and  is  made  hard  and  even.  A door  is  worked, 
the  fence  is  constructed,  and  then  the  people  move  into  the  new  house.  A 
fowl  is  brought,  and  left  on  the  ground  (as  a sacrifice),  and  the  people  move 
into  it. 


1 thatch-maker. 


Housebuilding  97 

III IIIIIIIIIMIIIIIIIIIIIIIIIIIIM  Illllllll Illllllllllllllllllllllllllllllllllllllllllllllllllll Illllllllllllllllllllllllllllllllllllllllllll Nil 

A Second  Report  on  Housebuilding. 

By  R.  W.  Tidrick,  of  Doleib  Hill. 

Housebuilding  among  the  Shullas*  is  a trade  which  comparatively  few  men 
learn,  whether  it  is  because  apprentices  are  discouraged  from  learning  it,  or 
whether  they  do  not  want  to  learn,  or  cannot  learn  the  trade  well,  I do  not 
know.  A well  constructed  tukl  is  neat  and  of  really  fine  appearance.  Dwelling 
houses  are  usually  of  the  same  size,  conical  in  shape,  walls  of  mud,  sometimes 
reinforced  with  poles  or  corn  stalks.  The  roofs  are  thatched  with  two  kinds  of 
grass.  Family  class  prescribes  which  kind  may  be  used  in  thatching  the  house. 

Every  adult  member  of  the  family  as  a rule  has  a part  in  construction.  The 
women  cut  and  carry  in  the  grass  and  corn  stalks  and  bring  the  water  for 
mixing  the  mud  for  the  walls.  The  men  bring  in  the  poles  for  the  roof,  make 
the  rope,  mix  and  carry  the  mud  and  do  the  real  building  of  the  house. 

The  material  is  usually  collected  for  some  time  beforehand.  Grass  is  cut 
and  cocked,  poles  are  brought  from  the  timber  and  by  wetting  and  heating 
are  brought  into  the  proper  shape  for  rafters.  Large  circular  bands  for  bracing 
the  rafters  and  tying  the  thatch  and  grass  to  are  made  of  withs  of  long  coarse 
grass  wrapped  closely  with  rope.  The  rope  for  their  use  and  for  tying  the  grass 
down  is  made  from  a tall  grass  that  has  a long  sheath.  The  grass  is  cut  and 
brought  in,  and  these  sheaths  are  stripped  off  and  after  being  soaked  in  water 
are  bruised  with  clubs  until  the  fiber  comes  apart  easily.  It  is  then  dampened 
and  twisted  into  rope.  The  rope  maker  sits  on  the  ground  holding  the  rope 
between  his  toes,  and  forms  the  rope  hy  constantly  adding  new  fiber  and  rolling 
the  rope  between  the  palms  of  his  hands.  It  is  made  two-ply  about  one  fourth 
of  an  inch  thick. 

The  mud  is  prepared  by  mixing  manure,  ashes  or  fine  broken  dry  grass  with 
sandy  earth.  The  mixing  is  done  with  the  feet.  The  first  step  in  construction 
is  naturally  the  foundation.  This  is  made  by  digging  a shallow  circular  trench 
where  the  wall  is  to  stand.  The  men  carry  the  mixed  mud  in  their  hands,  which 
must  be  quite  stiff,  and  drop  it  in  the  trench.  The  builder  forms  it  into  the 
desired  shape  with  his  hands.  A layer  about  six  inches  deep  is  put  on  at  a 
time.  But  two  or  three  layers  a day  are  added.  A little  above  the  foundation 
an  elliptical  band  of  grass  about  three  feet  in  depth  is  put  in  place  to  form  the 
door.  As  the  wall  is  built  up  the  mud  is  built  against  this,  which  retains  its 
form  leaving  the  door  the  desired  shape.  Later  the  grass  is  removed.  Toward 
the  top  the  wall  is  flanged  out  like  the  mouth  of  a bell  to  receive  the  roof. 
Few  houses  have  windows;  when  windows  are  made,  they  are  scarcely  six 
inches  in  diameter.  In  forming  the  roof  the  first  step  is  the  same  as  for  the 
wall:  a shallow  circular  trench  is  dug  with  the  same  circumference  as  the  inner 

1 i.  e.  Shilluks. 

WESTERMANN,  The  Shilluk  People. 


7 


98 


Occupations 

iiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiini 

circumference  of  the  finished  wall.  About  two  feet  inside  the  trench  are  set 
forked  stakes  about  two  feet  high  and  four  feet  apart.  The  rafter  poles  are 
now  placed  with  heavy  end  in  trench  and  resting  in  the  forks  of  these  poles, 
their  tops  are  brought  together  and  securely  tied.  The  heavy  grass  bands  are 
now  fastened  both  above  and  under  the  poles  at  regular  distances  from  bottom 
to  top  of  roof.  Corn  stalks  or  cane  are  woven  in  between  the  bands  and  poles 
thickly.  The  roof  now  has  its  final  conical  shape.  The  roof  is  ready  to  be  raised 
and  is  picked  up  and  placed  evenly  upon  the  wall.  A layer  of  mud  is  then  put 
over  the  lower  end  of  the  rafter  poles,  to  keep  it  firmly  in  place.  The  first  work 
in  thatching  is  to  put  on  what  the  Shullas  call  the  apron  of  the  house.  A short 
layer  of  grass  is  put  around  the  top  of  the  wall  and  tied  securely  to  the  thatch- 
ing. The  thatcher  then  starts  his  course  straight  up  the  roof  and  works  around 
the  house,  finishing  the  entire  length  of  the  roof  as  he  goes  around.  The  grass 
is  tossed  up  to  him  in  small  bundles,  which  he  places  in  position  several  at  a 
time  and  removes  the  bands  and  ties  then  down  tightly.  With  a paddle-shaped 
stick  he  evens  up  the  ends  of  the  grass,  so  that  when  the  roof  is  finished  no- 
thing but  the  but  ends  of  the  grass  are  exposed,  and  these  lie  as  evenly  as  though 
they  had  been  laid  separately  by  hand.  At  the  top  the  grass  is  brought  together 
like  a spire  and  wrapped  with  rope  and  rope  bands.  The  grass  lies  on  the  roof 
from  six  inches  to  a foot  thick,  and  if  kept  free  from  white  ants,  will  last  for 
five  or  six  years. 


2.  Different  kinds 

of  Soil. 

Dbdb  black,  rich  earth 

aiian  brownish  earth  as  found 

kwojb  sandy  ground 

on  river-banks,  used  for 

oribld  red  earth  as  found  on  ri- 

making pots 

ver-banks,  used  for  ma- 

aneko red  sand 

king  pots 

ayech  sand,  dust. 

3.  Field-produce. 


by  SI  dura 

okwol 

an  eatable  gourd 

mmb  sesame 

kerio 

a gourd  for  calabashes, 

nhrb  bean 

not  eatable 

kwbrb  cotton 

bslioyo 

melon 

budb  a small,  sweet  gourd,  is 

atdbo 

tobacco 

eaten. 

abwok 

maize. 

4.  Different  kinds  of  duras. 

The  common  name:  by  el.  The  common  name  for  white  dura:  agono. 


Agriculture  99 

llilllinTlll!l!ll!lllllllllllllllllllllllllllllllllllllllllltllllllllllflllllllllllllllllllll!llllllllllll!llllllllllllilllll!llllllllllllllllill!lillilllllllllllllfllllllllllllllllllllllllllllllllllllllllilll||||||||||||||||||||||||||||||||| 

Kinds  of  white  dura. 

dol  is  very  long  in  ripening.  abwbk  maize. 

mbr  has  a longer  ear  than  dol.  rawo  Duchn  (panic  grass). 

dlwMo  ”fingeru,  has  four  ears,  which  stand  upright  like  the  fingers  of 
the  hand. 

lek-dbn,  shdlo}  adiirbJc,  ofyet  lyech  (’’kills  the  elephanta),  otolo,  dial , olach-mach, 
riemek,  awbt,  chetana,  akach , olwe. 

The  stalks  of  many  of  the  white  duras  are  sucked  like  sugar  cane. 

Kinds  of  red  dura. 

The  common  name  for  red  dura  is:  Iwall. 

otorb , wdj a l- fa-dim b}  wajal-fa-nenarb,  odoh  (’’the  Nubianu?),  riadei-ferii-dwai , 
nakino , otoi,  atabo,  hwechf  nafegyeno,  akwol , bwbnb  (”of  the  white  manu),  okwenfi, 
omerb,  ivahu  (’’lion’s  eyea)  wahagak  (’’crow’s  eyeu)  wbrau,  nacholo , haybma- 
bwokf  dwdif  nafelwbt, yiebroriio  (”sheep-tail u)1yiepkyen  (”horse-tailu),  nayo,  dduke. 

Agriculture  Among  The  Shullas.1 

By  K.  W.  Tidrick,  of  Doleib  Hill. 

The  Shullas  have  hardly  begun  their  agricultural  life.  Scarcely  one  half 
century  ago  they  were  purely  a pastoral  people.  Only  within  the  last  decades 
has  his  lordship,  the  Shulla  man,  begun  to  assume  the  burden  of  providing  for 
his  family.  In  those  earlier  days  the  task  of  tilling  the  small  patch  of  ground 
planted  annually  in  dura  fell  to  the  woman.  Her  hoe  was  made  from  the 
shoulder  blade  of  a giraffe  or  buffalo,  or  sometimes  from  the  shin  or  rib  bones 
of  these  animals. 

Boys  tended  the  large  herds  and  flocks,  young  warriors  danced,  went  on  the 
chase  and  raid.  The  old  men  idled  their  time  away  in  the  village. 

But  they  say  the  cattle  plagues  became  more  prevalent.  The  Turk  and  Arab 
came  and  took  away  not  only  slaves,  but  cattle,  and  so  necessity  forced  the 
Shulla  to  a larger  tillage  of  the  ground. 

The  change  came  naturally  first  in  the  northern  end  of  their  territory,  where 
they  came  earliest  in  contact  with  the  murderers  and  plunderers  from  down 
the  Kile. 

One  man  when  questioned  as  to  the  food  of  the  people  in  his  boyhood  days 
said:  ”We  used  to  eat  grass  like  cattle“.  There  was  as  much  truth  as  sarcasm 
in  this  statement.  For  even  yet  when  the  crop  fails,  the  Shulla  women  gather 
grass  seed  from  the  swamps  and  plains.  They  rob  the  ants  of  their  winter’s 
provision  of  seeds.  A little  sugar  is  obtained  by  bruising  and  boiling  a certain 
reed,  which  grows  in  the  swamp. 

1 i.  e.  Shilluks. 


7 


ioo  O ccup  ations 

lllllllllillllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllN 

The  Shulla  has  not  yet  learned  to  grow  a very  large  variety  of  plants.  His 
one  main  crop  is  dura,  the  kaffir  com  of  America. 

All  planting  except  tobacco,  which  is  planted  in  small  plots  on  the  river 
bank  during  the  dry  season  and  watered  by  sprinkling  the  ground  from  a water 
jar,  is  done  in  the  beginning  of  the  rainy  season. 

A small  amount  of  Indian  corn  is  grown,  most  of  which  is  eaten  when  in 
hard  roasting  ear.  With  the  dura  they  plant  a few  beans,  pumpkins,  squashes, 
sesame  and  occasionally  peanuts.  No  fruits  of  any  kind  are  grown,  and  as 
there  are  no  wild  fruits  worthy  the  name,  the  Shulla  has  never  known  fruit 
until  he  has  recently  seen  it  in  our  garden  or  at  the  government  stations. 

The  Shulla  plants  his  dura  in  the  same  field  year  after  year,  until  his  crop 
fails  once  or  twice.  Then  he  hunts  for  a piece  of  high  dry  ground,  preferably 
in  the  timber,  for  his  early  dura,  and  a low  plain  growing  a certain  rank  wild 
grass  for  his  late  variety.  He  clears  off  the  timber  and  digs  up  the  grass  for  his 
new  field  which  he  tills,  till  another  failure  comes ; if  by  that  time  his  former 
field  is  growing  of  grass,  he  will  return  to  its  tillage. 

His  methods  of  farming  are  extremely  crude,  but  in  some  respects  accomplish 
good  results.  He  has  neither  plough  nor  spade  and  never  uses  the  mattock 
except  to  dig  up  the  grass  and  bushes  from  new  ground. 

He  prepares  his  ground  by  raking  up  the  old  stalks  into  piles  with  a deleib 
palm  limb  and  burning  them. 

As  soon  as  the  rainy  season  opens  and  sufficient  rain  has  fallen  to  soften  the 
ground,  he  puts  his  seed  to  soak  over  night,  so  it  will  sprout  the  quicker,  and 
thus  more  likely  escape  being  eaten  by  white  ants.  With  a long  slender  pole 
which  has  one  end  shaped  like  the  bowl  of  a spoon,  he  opens  up  the  ground, 
and  drops  in  the  seeds.  As  he  steps  forward  to  make  another  hole,  he  presses 
down  the  earth  over  the  seed  with  his  foot.  The  hills  are  made  promiscuously, 
but  are  usually  some  eighteen  inches  apart  in  all  directions.  He  plants  a large 
number  of  seeds  in  a hill,  and  later  thins  out  and  transplants  where  hills  are 
missing. 

Often  he  has  to  replant,  for  there  are  many  enemies  of  the  sprouting  grain. 
Some  years  pests  of  rats  devour  it,  even  after  it  is  several  inches  high.  The 
golden-crested  crane  also  pulls  up  much  of  the  grain  as  it  comes  through  the 
ground.  And  as  before  mentioned  the  white  ant  destroys  the  grain  in  the  ground 
unless  it  sprouts  quickly.  But  under  normal  conditions  the  grain  comes  up 
very  soon  after  planting.  And  the  warm  rains  and  tropical  sun  cause  the  crop 
to  shoot  up  like  Johnnie’s  bean  pole.  Weeds  come  on  quickly  too,  and  so  the 
Shulla  begins  hoeing  his  fields  at  once.  It  is  the  only  real  cultivation  he  does. 
His  hoe  is  either  a thin  circular  or  rectangular  piece  of  iron  with  a short 


Agriculture  ioi 

nilllllTIIII!llllllllllill!llllllllllll!!ll!llllllllllllllllllllllllllllllllllllllllllillllllllllllflllllllllllllllllllllllllIllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllltl!llllllllllllllllllll!lillllll!ll||||!! 
wooden  handle.  The  hoer  sits  on  the  ground  or  squats  on  one  knee  or  both, 
as  he  chooses,  and  catching  the  grass  with  one  hand  cuts  it  off  just  under  the 
surface  with  the  hoe.  Shaking  the  dirt  from  the  roots  of  the  weeds  he  throws 
them  into  piles,  leaving  the  ground  clean  and  smooth.  It  is  a good  surface 
cultivation,  suitable  for  this  soil  and  climate,  and  when  the  season  is  favorable, 
the  yield  for  the  amount  of  ground  tilled  is  very  good. 

The  Indian  corn  grown  by  the  Shullas  is  a small  early  variety,  which  is  in 
roasting  ear  a fortnight  before  the  early  dura  is  ready  for  parching.  But 
before  any  grain  is  harvested  a sort  of  first  fruits’  sacrifice  is  made,  an  old  man 
and  woman  go  to  the  various  fields  of  the  village  and  bring  in  some  of  the 
ripening  ears  of  corn  and  heads  of  dura,  and  place  them  by  the  sacred  house 
of  the  village.  Some  is  later  taken  and  ground  and  mixed  with  water  and 
plastered  on  the  side  of  the  sacred  tukl,  the  rest  is  taken  by  the  people  and 
some  put  on  the  door  of  their  own  houses,  and  some  is  carefully  tied  up  within. 
When  the  dura  is  ready  for  harvesting,  the  heads  are  cut  off  short  with  a clam 
shell  and  heaped  upon  a rack  made  of  poles  resting  upon  forked  posts  about 
two  feet  above  the  ground.  After  drying  a month  it  is  flailed  out  with  heavy 
clubs  by  the  men  and  winnowed  by  the  women  and  carried  to  the  village, 
where  it  is  stored  in  large  barrel  shaped  bins  made  of  coarse  grass.  The  bottom 
of  the  large  basket  granary  is  oval,  a grass  band  wrapped  with  rope  is  formed 
about  the  small  base  and  resting  in  the  forks  of  short  stakes  driven  in  the 
ground  bears  the  weight  of  the  filled  basket  and  keeps  it  off  the  ground  and 
free  from  ants. 

There  are  very  many  varieties  of  dura.  One  man  gave  me  the  names  of 
thirty-two  varieties.  It  is  probable  however  that  the  same  variety  has  different 
names  in  different  localities. 

Dura  is  eaten  in  a variety  of  ways.  The  earliest  heads  are  simply  thrown 
on  the  fire  and  roasted.  It  is  often  merely  boiled  till  softened  and  eaten  so. 
A great  deal  is  made  into  a mild  beer  and  used  as  a regular  food  diet.  The 
popular  way  of  cooking  it  is  to  grind  it  into  a fine  meal  and  cook  it  into  a 
mush  and  eat  it  with  milk,  or  cook  it  up  with  meat.  It  is  sometimes  boiled 
with  beans,  and  sesame  is  often  eaten  with  it.  A sort  of  dura  bread  is  also 
made. 

The  Shulla  retains  all  of  his  pastoral  instincts  and  prizes  his  flocks  and  herds 
above  all  else.  His  sheep  are  very  inferior  in  size  and  have  no  wool  where 
wool  ought  to  grow.  His  goats  are  small  and  few  are  good  milk  producers. 
His  cows  are  also  generally  poor  in  milking  qualities,  but  are  fair  in  size  and 
in  beef  conformation.  They  belong  to  the  Indian  breed  of  cattle,  which  have 
the  hump  on  the  wethers. 


102  0 ccup  ations 

limn 

Tribal  custom  forbids  the  Shulla  from  riding  upon  a donkey,  so  he  never 
possesses  one.  Cattle  are  never  used  for  draught  or  carrying  purposes,  so  he 
has  no  beasts  of  burden,  and  perhaps  never  will  so  long  as  women  are  plentiful. 

The  villages  are  full  of  hunting  dogs.  Unlike  the  Nuers  and  most  of  the 
Dinkas  the  Shulla  raise  chickens.  They  are  a degenerate  Mediterranean  strain. 
Eggs  are  eaten  only  by  women  and  children. 

Animal  life  must  be  well  guarded  and  carefully  housed  at  night  most  of  the 
year.  If  an  animal  loiters  on  the  river  bank  it  most  likely  becomes  the  food 
of  a crocodile.  If  one  strays  off  into  the  woods  it  probably  becomes  the  prey 
of  a hyena,  leopard  or  lion.  Myriads  of  flies  and  numerous  varieties  of  ticks 
also  prey  upon  the  flocks  and  herds,  tormenting  them  by  night  as  well  as  by 
day,  and  transmit  the  germs  of  various  diseases  also.  Texas  or  tick  fever  is 
nearly  always  present,  and  a trypanosome  not  so  fatal  as  the  one  of  dreaded 
tsetse  fly  is  also  prevalent.  The  plague  is  a frequent  visitor  too  and  the  mouth 
and  foot  diseases  often  attack  the  cattle  toward  the  close  of  the  dry  season. 
The  annual  loss  from  all  these  enemies  of  animal  life  is  very  heavy,  but  as  no 
females,  unless  barren,  are  ever  killed  for  food  or  sold,  and  grass  is  plentiful, 
on  the  whole  there  is  an  increase  in  the  number  of  live  stock  raised. 

As  to  the  possibilities  of  agriculture  in  the  Shulla  land  obstacles  to  be  over- 
come have  been  mentioned.  What  the  mission  has  done  shows  that  many 
varieties  of  fruits  and  a considerable  number  of  vegetables  may  be  grown. 
Future  generations  may  have  lumber,  if  the  right  varieties  of  forest  trees  are 
planted.  Cotton  is  not  a sure  rain  crop,  but  with  irrigation  it  has  few  enemies. 
Sugar-cane  and  rice  can  be  grown  in  favorable  places.  The  soil  of  this  part  of 
the  Sudan  is  not  generally  deep,  is  deficient  in  nitrogen  and  very  poor  in 
humus.  Nitrogen  may  be  restored  with  legumes,  but  the  humus  problem  is 
difficult,  for  the  white  ants  devour  very  quickly  all  manure,  mulch  etc.  spred 
upon  the  ground. 

The  Shulla  in  sticking  to  the  one  main  crop  of  dura  has  after  all  adopted 
the  grain  which  is  naturally  adapted  to  the  soil  and  climate  and  yields  best  to 
his  methods  of  farming. 

5.  Foods  and  food-stuffs. 


kwen  a kind  of  dura-bread  or 
mush. 

akelo  a food  of  dura. 
apoto  a food  of  dura. 
areyo  a food  of  dura  (prepared 
after  Arab  fashion). 


adolo  a food  of  dura  (prepared 
after  Arab  fashion). 
monanar  a food  of  dura  with  fat, 
eaten  without  anything 
else. 

mokbbU\  a common  dura-food. 


Agriculture  - ios 

iiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


otet  a food  of  dura,  dainty. 
mbke  haki  a food  of  dura. 
anoch  cooked  dura. 
abek  green  roasted  dura. 
omfyb  dura  roasted,  then  soaked 
and  mashed. 
awach  dough. 
mohabur  a dura-food 


tabo  dura,  soaked,  and  then 
kept  till  it  sprouts;  for 
making  beer. 

dtobobb  beer  before  it  is  strained. 
mo  go  beer. 

moh  dtiho  strained  beer. 
yawo  a kind  of  beer. 


6.  The  seasons  of  the  year. 


yey  jeria  aboutSeptember,  harvest 
of  red  dura. 

dnwoch  about  October;  end  of 
the  harvest,  people  are 
waiting  for  the  white  dura 
to  ripen. 

agwero  about  November  — De- 
cember; harvest  of  white 
dura  begins. 

ivudo  December  — January. 
Harvest  of  white  dura 
continues. 


Uu  hot  season,  Janu-  \ no 
ary — February  Ifield- 

dodih  about  March  Jwork 
dbkot  about  April,  ’’mouth  of 
rainu,  beginning  of  the 
rains. 

shwer  about  May — July,  time 
for  planting  red  dura. 
dorid  about  July — September, 
beginning  of  harvest. 


7.  The  months. 


2.  kon  gdk 
6.  akon  ten 
IO.  bel  duon 


I.  yer,  or  (wor) 

3- 

7.  aduon 
II.  bM  fen 


about  September. 

4.  kol  5 . akoch,  akon  duoh 

8.  alebor  9.  akdl  dlt 

12.  lal. 


8.  The  day-times. 


won  e ruwo  the  first  morning-twilight 
becomes  visible. 
bar  morning  dawn 
mwol y mol  morning; 
fen  fa  mwgl  ’’the  earth  is  morningu; 
it  is  morning. 
de  chan  noon. 

chan  yd  mal  the  sun  is  in  the  zenith. 


chan  a kechl  the  sun  begins  to  sink, 
after  noon. 
boro  afternoon; 
fen  fa  b.  it  is  afternoon. 
a diki  won  the  sun  is  setting. 
wan  tying  the  sun  has  set. 
fen  fa  war  it  is  night; 

ki  war  at  night,  midnight. 


io4  Occupations 

llllllllllllllllllllllllll!lllltlllllllllllllllllllll!lllllllllllllllllllllllllllll|||||||||||||||||||||||||||||||||||||||t|||||||||||||||||ll||||||||il!ll|||||||||||||||||||||||||||||||||||flllllllllllllllllllllll^in 


9.  Names  of  stars. 


dwai  moon 
neman 

addk  three  stars,  the  Uranus. 
nwol 

abdn  ”4  northern  starsu. 


sliuro 

tdfirb 


akwoshekdn  appears  after  the  sun  has 
set. 

kyelb  jop  a star  ahead  of  the  Ve- 
nus. 

kyele  ruwbu  Venus. 
wer 

gytnb  ”hen“,  Pleiades. 
aytp  comet. 


tbdet 

tet 

tigo 

tuk 

fel 

ddau 
tarn 
pyen 
pan , pen 
teano 
dwayo 


dol'd 

Iwol 

addlb 

tagi 

ab\ti 


aret 


10.  Household-things. 


a stick  to  fasten  the  door 
with. 

the  lower  part  of  the 
door.  [door, 

hearth-stone,  hearth, 
grinding  - stone , whet- 
stone. 

small  whet-stone, 
neck-bench  or  support, 
skin  to  sleep  upon, 
hole  for  pounding  dura, 
dura-stalk. 

a frame  on  which  spears 
are  put,  to  protect  them 
from  the  white  ants, 
a grass  ring  on  which 
the  kodo  is  placed, 
calabash,  gourd, 
gourd  for  churning  milk, 
small  calabashes  for 
drinking  water, 
a spoon  made  out  of  a 
gourd,  for  taking  the  hot 
food  out  of  the  pot. 
leaf  of  deleib  or  dom- 
palm,  and  basket  made 
of  it. 


kodo  large  basket  for  preserv- 
ing dura. 

donb  basket  for  dura  etc. 
dwSch  a small  kodo. 
adudo  a basket. 
otagb  pot  for  cooking  food. 
fuk-fuki  water-pot. 

atdi  big  pot  for  cooking  large 
meals  or  beer. 
tdbo  dish. 

fdrd  a mat  for  covering  food 
in  pots,  dishes. 
lUi  a sieve  for  sifting  dura. 
lek  pestle  for  pounding  dura. 
fal  spoon. 
falo  knife. 

gwech  stick  for  stirring  food. 
obirb  small  pot  for  preserving 
beer. 

okwanb  broom. 
tol  rope. 

kadi  a rope  on  which  clothes, 
dancing-sticks , etc.  are 
hung. 

owet  mat  of  Arab  making,  to 
sleep  on. 
odek  fence-mat. 


Handicrafts  105 

illl!lliilIIIIIIIl!IIIIIillllllllll!llllirflllllllllllllllilli!lllllllllill!llillllllll!il!ll!!!!llllilliHlllilllillllllllllllllllllllllillllllllllllll!llllllilllll!llllIlllilII!lll!lill!llll!lllliilllI!l!lllilllilllllliilllj||lllji!fijS!!!!l 


6k£nb  a kind  of  mat  made  of 

wiji  grass  for  stopping  up 

ambach,  as  a seat  for 

cracks  in  the  wall,  to 

chiefs  only. 

keep  out  mosquitoes. 

dim  a sieve  of  cloth,  for  strain- 

atiwi a pot. 

ing  beer. 

tigo? 

tyel? 

1 1 . Handicrafts. 

bodo  means  a skilful  man,  one  who  is  particularly  skilled  in  some  work,  and 
who,  therefore,  likes  to  do  this  work,  and  is  asked  by  others  to  do  it  for  them, 
so  that  this  craft  becomes  ”his  work“.  Of  course  it  is  not  his  sole  occupation, 
except  perhaps  in  the  case  of  the  worker  in  metal.  His  is  a trade  held  in  high 
esteem,  so  that  he  has  become  the  bodo  par  excellence ; if  the  natives  simply 
speak  of  a bodo , they  mean  the  smith  or  metal-worker.  He  does  not  practice 
his  craft  in  one  place,  but  goes  from  village  to  village.  The  other  craftsmen 
practice  their  craft  only  occasionally.  But  as  a rule  one  man  knows  and  prac- 
tices only  one  of  the  arts  enumerated  below. 

bote  ton  maker  of  spears  ; plural : bote  ton. 
bote  tyek  ki  ton  the  man  who  files  spears. 
bote  teen  M bol  ton  the  man  who  makes  the  spear-handles  straight. 

bbte  dak  tobacco-pipe  maker. 
bbte  yht  M bul  ton  the  man  who  makes  spear-handles. 
both  twoch  hi  puk  potter,  generally  a woman. 

bbte  gwhte  lot  who  carves,  makes  figures  on  gourds. 
bbte  yer  ki  tyel  who  makes  the  string  on  which  the  gourds  are  hung. 
both  wieh  who  makes  the  roof  of  huts. 
both  kwado  ki  lan  who  makes  skin-clothes. 

bote  6got  who  makes  cotton  clothes. 
bbte  teen  carpenter. 
bbth  tai  who  tattooes. 
bote  teen  ki  lot  who  makes  clubs. 
both  chok  ki  kot  shield-maker. 

both  teen  ki  kwer  who  makes  shields  to  protect  against  clubs. 
bbth  yot  ki  lan  tailor,  sewer. 
bbte  teen  ki  bill  drum-maker. 
bote  kwoche  bul  who  covers  the  drum  with  a skin. 

bote  fwote  bul  who  beats  the  drum. 
bote  leu  ki  tigo  who  polishes  beads. 
bote  fich  H rek  who  makes  ostrich  shell  beads. 


iq6  O ccufi  ations 

mm 


bote  naUn 
bote  git  kije 
bote  twech 
bote  hat  ki  wat 
bote  roch 
bote  n6r 
bote  kwahb  wur 
bote  kudo  ki  dan 
bote  teen  kwom 
bote  tam 
bote  kake  Iwol 
bote  twoy  kal  liikb 
bote  teen  ki  doke  dot 
bote  shwoy  ki  boyl 
bote  shwoy  ki  tigb 
bote  shwon  ki  dyom 
bote  tokb  tiau 
bote  fiedo  lot 

bote  kyere  tyele  wot 
bote  wunb 
bote  ddk  ki  yei 
bote  met 
bote  neke  fhro 
oyino 


who  beats  the  small  drum  ”naUh“. 
who  knocks  out  the  lower  incisive  teeth, 
who  cups. 

who  dresses  the  horn  of  cattle. 

who  castrates  hulls.  , [naments. 

who  pierces  the  ears  of  cattle  and  men,  to  put  in  or- 

the  leader  in  singing. 

who  makes  the  dancing-sticks. 

who  makes  chairs. 

who  makes  the  neck  supports  or  rests. 

who  makes,  carves  calabashes,  gourds. 

who  makes  giraffe-tail  necklaces. 

who  makes  mat-doors. 

net-maker. 

door-maker. 

salt-maker. 

maker  of  iron  bracelets. 

one  who  plaits  stripes  of  skin  at  the  end  of  the  club- 
handle,  to  prevent  the  club  from  slipping  from  the  hand, 
who  makes  the  foundations  of  huts, 
diver. 

hair  dresser  who  fashions  the  hair  into  small  lumps, 
hair  dresser  who  makes  the  large  artificial  hair-dresses, 
hippo-huntsman, 
crocodile  hunter. 


12.  Tools  of  the  bodo,  or  metal-worker. 


abdh  hammer. 
kikii  anvil. 
tayuji  file. 

6buk  bellows. 

chur  a cover  for  the  pipe  of 
the  bellows,  to  prevent 
its  growing  hot. 


dakabi  thongs. 
tubh  chisel. 

tardk  an  instrument  with  which 
to  pierce  a hole  into  the 
spear-handle,  to  put  the 
spear  in. 


13.  Clothing  and  ornaments  for  the  body. 

Idu  skin-cloth,  now  also  used  obdno  front-cloth  for  women, 

for  cotton-cloth.  diit  skin-cloth  for  dancing 

bcliylno  loin-cloth  for  women.  worn  by  both  sexes 


C lothing  and  Ornaments  107 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


ybr  skin  cut  into  small  stripes 
or  fringes,  worn  round 
the  waist. 

dyomo  ear-rings  of  tin. 
givelo  metal  ring  worn  on  arm, 
wrist,  feet. 
gwele  yit  ear-ring. 

yiel  bracelet  for  the  wrist. 
gok  knee-ring  of  skin. 
ogbnb  brown  ambach-ring,  worn 
on  the  upper  arm. 
gyelo  ivory  ring 
achbt  ivory  ring. 
wet  ivory  ring  carved  in  coni- 
cal form. 

owedo  ivory  ring,  a small  strip. 
oromo  ivory  ring,  big. 

orok  knee-bells,  used  in  danc- 
otyan  a small  bell.  [ing. 

dtdtum  bell,  similar  to  orok. 
oloeloe  dancing-bell 

okot  cow-bell,  used  in  dancing. 
agyer  small  cow-bell. 
tego , tee  go  a common  name  for  beads. 
amanjur  blue  beads,  worn  by 
women. 

rek  ostrich  shell  beads. 
gor  big  beads,  worn  on  the 
neck  by  men. 
bol  teno  a kind  of  beads. 

tedo  a kind  of  small  beads. 
yelo  greenbeads,  round,  small. 
abataro  a kind  of  beads. 
onyeti  a kind  of  beads. 
den  a kind  of  beads. 


bako  a kind  of  beads. 
ddembt  a kind  of  beads. 
adSk  a kind  of  beads. 
apiu  a kind  of  beads. 
obou  white  beads. 
tatan  black  beads. 
ken  owedo  blue  beads. 
ybro  red  beads. 
adwogb  yellow  beads. 
wan  agdk  ’’crow’s eye“, abigbead.1 

gago  cowry  shell. 
tamyago  a string  for  tying  together 
clothes.  [the  hair. 

gan  a kind  of  button  worn  in 
wtnb  brown  giraffe-tail  hairs. 
ochiro  white  giraffe-tail  hairs. 
achut  tooth-brush. 
dwop  a head-dress. 

ochoch  a head-dress. 

dhn  a head-dress. 

met  a head-dress,  ’’like  a 
shield44 . 

agerb  a head  - dress,  ’’like  a 
shield44. 

nwar  bleached  hair,  long. 
ashishwel  a chain,  worn  as  ornament. 
ganku  rattle,  made  of  leaves  of 
the  deleib,  tied  on  leg  or 
loin. 

oabno  ) „ . 1 

\ arm-rmg  01  am  bach. 
aderb  J 

wal  loin-ring. 

shul  gwok  ’’penis  of  dog44  arm- 
bracelet  of  brass. 
nwan  iron  bracelet. 


14.  Names  for  cows. 


dean  cow;  common  name.  Plu- 
ral: dok  cattle. 


wat  bull. 
ro jo  heifer. 


There  are  many  more  beads,  each  of  which  has  its  own  name. 


Illlllllllllllllllllllllllllll 


narojo  calf. 

wa  (wat) 

6lek  grey- white  spotted. 

tySl  rek 

neyom  head  white,  body  black 

aybkak 

or  yellowish. 

ochodo 

6gak  belly  and  neck  white, 

ware  got 

back  and  head  black. 

nabek  one  leg  white,  the  rest  of 

the  body  yellowish. 

obyech 

tdkyech  flanks  white,  the  rest  of 

the  body  black. 

odelo 

najak  head  yellowish,  brown 

spots  on  the  back,  the 

ogwel 

rest  white. 

najok  head  black,  black  spots 

ddulb 

on  the  back,  the  rest  white. 

bak%r  flanks  black,  belly  and 

nat 

back  white. 

agwognom 

rihdin  brown-black,  small  spots. 

6lut  brown- white,  small  spots. 

6len  brown-white,  large  spots, 

ban 

females  only. 

teduk  grey. 

nakwach  black- white. 

aback 

ajalon 

tSdigb  red-brown. 

warnamtai 

tabur  ash-coloured. 

tetan  black. 

ondgb 

nabon  white. 

nebcin  striped  white  and  red. 

| (ox)  with  white  feet. 

black  with  white  tail, 
hornless  cow. 
an  ox  with  one  horn 
directed  forward,  the  se- 
cond backward, 
a cow  with  ordinary,  non- 
dressed  horns, 
a cow  with  horns  turned 
down. 

an  ox  with  horns  turned 
towards  the  eyes, 
a cow  with  horns  pointing 
forward. 

a cow  with  horns  cut  off. 
a cow  with  horns  directed 
straight  upwards,  like  a 
goafs. 

a cow  with  one  horn 
directed  upward,  the  se- 
cond downward, 
a cow  with  horns  directed 
straight  sideways, 
an  ox  with  horns  directed 
straight  backward, 
a cow  with  horns  directed 
straight  backward. 


Social  Institutions.  M arriage  109 

llllllllllll!l!lllll!!llllllllllllllllllllllll!lllllllll!lllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllillllllllllllllllll!lllllll!llllllll!llllllllllllllllillltltllll!llll!l!llll!lllll!illll|||||||||||| 


ii.  SOCIAL  INSTITUTIONS  AND 
SCENES  FROM  DAILY  LIFE. 

15.  Marriage. 

Kwope  hworn. 

Dan  e wajo  ki  nane  dachg,  ka  kopi  kine:  yd  will  yi!  Kine:  bi  not  Kine:  ya 
dwata  kwof  ki  yin ! Kme:  yi  kbmo  no?  Kme:  ya  dwata  kwope  nwom.  Kine:  di  yi 
re  fa  kiti  fach  yi  tyeh  dong?  Ka  keta  fach,  ka  tyeh  dbho  kb  pi.  Ka  gi  kb:  w6  ba 
kwof 6 won.  Ka  i dub  go,  ka  e kadg  dyel  men  kwobe  doge.  Ka  tyen  dono  ko:  wd 
yii  ki  kwopi,  kit,  kol  dok.  Ka  dano  beno , ka  dg  (dok)  kol,  ka  i dub  go;  ka  kofl 
kme:  ket,  kal  dut!  Ka  dut  kel,  dute  tyeh  fajwok.  Ka  mggg  tyen , ka  tiro  chwol. 
Ka  wdt  wbbo  kol  yi  tiro  bine,  ka  terg  kido,  ka  wat  dwai  H tdh , men  kwahi  wunb, 
ka  thro  kSta  fach.  Ka  thro  chbno.  Ka  hale  hwomi  ka  kito  wgt  ki  jal  ton.  Nan  a 
dachg  yd  gol  gin  ki  day  ton.  Ka  thro  choho,  ka  hal  a hgmi  ka  kal  wok  yi  waU 
gin.  Ka  hdn  a dachg  kal  wok  yi  wate  gin.  Ka  thrb  chbhb  bine;  ka  dean  nek } min 
cham  yi  tiro;  thro  gir,  ki  mbgb  bine,  ki  kwen , i gir . kwen  ka  chwopi  ki  mau 
(mgu ). 

Kd  tiro  ddhb , terg  bia  fach , ka  jal  hwbm  chyek  kifa  dan.  Ka  kopi  kine:  kani 
jam!  Kal  win,  ki  lau,  ki  yiel , gen  a toji!  Ka  mggg  thr,  ter  fa  jal,  ka  ge  feka  fal 
be  hi  beno  fdcli.  Ka  ge  dwai  fal  ki  dyel,  kd  ge  beno,  kd  ge  band  kite  kal.  Ka 
kweri  kal,  ka  leh  fin ; ka  ge  keta  kal.  Kd  gi  chuho  mal,  bah  yeclii  fin.  Kd  kwer 
kal , ka  chike  Ihh  fin.  Kd  ge  yecha  fin.  Ka  nane  hwgm  dona  dd  kal.  Ka  dyel  fech, 
ka  keta  kal.  Ka  ge  pika  fin  ki  kal.  Ka  yit  dyel  hoi , kd  gi  kita  wot.  Ka  i bang  ki 
biito.  Ka  hyeh  kal,  men  bute,  kd  i biitb.  Kd  dyel  kal  ki  mwgl,  kd  dyel  nek,  ka 
woman  i gbpo  kuojg.  Ka  kal  mwon,  kd  i riimo  ki  mwon'g,  ka  ge  kd  (keta)  wot  be 
cham.  Ka  hdn  eni  i bahb  kite.  Ka  hyeh  kal , kd  i chamo.  Duki  kd  ge  dwdtb  yuk. 
Kd  gi  ben,  kd  ge  tbno , ka  ge  laha  war  ge  tado.  Ka  ge  rumg  tal,  kd  gi  thho;  ka 
kal  mwon  kite,  ge  Id  wgt.  Ka  duki  terg  beno  bine  be  mat  ki  mbgb.  Kd  bill  goch, 
kd  thrb  chbhb. 

Choti,  ka  ohwok  kal,  ka  ohwok  nek,  kd  cham  yi  woman.  Kd  gi  dbgo,  ka  hdn 
eni  e doho  ki  wai  gin.  Ka  wike  hal  eni,  kd  gi  bhdo.  Ka  wai  gen  dbgo. 

Ka  yaji,  ka  kel  ki  dean.  Tyih  gin  ktfi  kine:  dan  a reh,  ka  wiye  wirb  ki  may'e. 
Kd  dean  kal,  ku  chune  gin  mmg.  Ka  ge  ko:  doku  ki  hd  gil  un!  Ka  ge  duo  go.  Ka 
rei  ge  wtti  ft.  Sha  mekg  kama  fate  fin  wiki  tyih  gen. 

A man  talks  with  a girl,  and  in  the  course  of  their  conservation  he  says:  ”1 
have  come  to  you.“  She  asks:  ’’What  for?“  He  replies:  ” I want  to  talk  with 
you.“  She  asks:  ’’What  do  you  want?“  He  replies:  ”1  want  to  marry  you.“ 


110  Social  Institutions 

<>ll>>il>l>l>ll>lllll>l>IIINIIIIIIIIIIIIIIIIIIIIIIIIIIIilllillllllllilllllillllllllllillllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllll|||||||||||||||||||||||||||||||| 
She  says:  ’’But  why  do  you  not  go  into  the  village,  to  the  old  people?“  Then 
he  goes  into  the  village,  and  talks  with  the  old  people.  They  say:  ”We  have 
nothing  to  say  against  it.“  Now  he  returns  home,  and  brings  a sheep,  as  a pre- 
sent for  the  old  people.  The  old  people  say:  ”We  accept  your  proposal,  go, 
and  bring  the  cattle !“  The  man  goes,  and  procures  the  cattle,  he  returns  with 
it  to  the  old  people,  and  they  say:  ”Go,  and  bring  the  rest  of  the  dowry !“ 
And  the  rest  of  the  dowry  is  brought,  the  part  for  the  people  in  the  village  of 
God.1  Now  beer  is  strained,  and  the  people  are  called.  The  ox  of  dowry  is 
brought  by  all  the  people;  the  people  go,  and  fetch  the  ox,  and  a spear,  which 
is  (a  present)  for  the  man  who  held  fast  the  rope  of  the  ox.  The  people  go  into 
the  village.  And  the  people  dance.  The  bridegroom  is  put  into  a hut  together 
with  the  arranger  of  the  marriage;  the  bride  stays  with  her  family  together  with 
the  woman-arranger  of  the  marriage.  While  the  people  are  still  dancing,  the 
bridegroom  is  led  out  by  his  friends,  the  bride  also  is  brought  out  by  her  friends. 
All  the  people  continue  dancing,  and  a cow  is  killed,  which  is  eaten  by  the 
people;  and  they  drink  plenty  of  beer;  and  they  eat  bread,  bread  which  is 
mixed  with  butter.  There  are  many  people  present. 

At  last  the  people  scatter,  and  go  home.  The  bridegroom  is  now  instructed 
with  regard  to  his  wife  (that  is,  he  is  told  how  much  cattle  etc.  he  has  still  to 
give).  They  say  to  him:  ’’Bring  goods,  bring  giraffe-tails,  and  skin-cloths,  and 
bracelets  for  tying.  “ 

And  (the  next  day)  food  (beer,  and  different  foods  prepared  of  dura)  is 
brought;  it  is  carried  into  the  village  of  the  bridegroom.  The  men  who  carry 
it,  sit  down  outside  in  the  bush  before  going  into  the  village.  The  people  of 
the  bridegroom  now  bring  a goat  into  the  bush  (to  the  carriers,  as  a present); 
after  that  the  carriers  come  into  the  village,  but  they  refuse  to  go  into  the  yard 
of  the  bridegroom.  Now  hoes  are  brought  forth,  and  are  thrown  on  the  ground 
(as  a present  for  the  carriers),  and  they  go  into  the  yard;  they  stand  still  in  the 
yard  with  their  food  on  their  head,  and  again  refuse  to  put  their  loads  on  the 
ground.  So  once  more  hoes  are  brought,  and  thrown  down  before  them.  Now 
they  put  their  loads  down. 

The  bride  also,  when  she  is  brought  by  her  friends  into  the  home  of  the 
bridegroom,  remains  outside  the  yard.  And  a goat  is  led  out  (to  those  waiting 
outside),  and  then  she  enters  the  yard.  They  (she  and  her  friends)  sit  down  in 
the  yard.  The  ear  of  the  goat  is  cut  off,  and  after  that  they  enter  the  hut.  — 
But  the  girl  refuses  to  lie  down ; and  metal  ornaments  are  brought,  which  are 
to  cause  her  to  lie  down,  and  then  she  lies  down.  The  next  morning  a goat  is 
brought,  the  goat  is  killed.  The  women  dig  for  mud  which  is  used  in  building; 
and  the  enclosure  in  besmeared  with  mud  (is  repaired).  When  they  have 


1 for  the  deceased  ancestors. 


Marriage.  Burial  111 

IIIIIIIIIINIIIIIilllllllllilllllmllllllilllllllllllllllllllllinilllllllllllHilillllllllllllllllN 

finished  this,  they  go  into  the  hut  to  eat.  But  the  girl  again  refuses  to  eat.  And 
metal  ornaments  are  brought,  and  then  she  eats.  The  next  day  the  women  go 
out  to  bring  fire-wood.  When  they  come  back,  they  put  food  on  the  fire,  and 
spend  the  night  in  cooking.  When  they  have  finished  cooking,  they  strain  beer, 
and  once  more  they  besmear  the  enclosure  with  mud,  and  the  hut  also.  The 
next  day  all  the  people  come  to  drink  beer.  The  drum  is  beaten,  and  the  people 
dance. 

That  is  all;  and  a ram  is  brought,  the  ram  is  killed  and  eaten  by  the  women. 
Now  they  (the  female  relatives  of  the  bride)  go  home,  and  the  bride  remains 
(in  the  house  of  her  husband)  together  with  her  aunt.  She  is  given  to  her  hus- 
band, and  they  live  together.  The  aunt  too  goes  home. 

When  the  wife  is  with  child,  a cow  is  sent  to  her  relatives  by  the  husband. 
Before  this  is  done,  her  relatives  (parents)  say:  ”He  (our  son-in-law)  is  a bad 
man,“  and  her  father  and  mother  are  angry.  But  when  the  cow  is  brought,  they 
are  happy.  And  they  say  to  the  people  who  bring  the  cow:  ’’Return  to  your 
family !“  And  they  return.  And  they  are  sprinkled  with  water.  And  when  the 
time  comes  that  she  is  to  be  confined,  she  is  brought  to  her  family  (to  her 
parents;  the  child  should  be  born  in  the  home  of  the  mother’s  parents). 

1 6.  Burial. 

Dan  ken  a towe,  ka  terg  dwai,  ka  gyeno  kwah,  ka  goch  fen , ka  gyeng  tb,  ka  leh 
tatyel,  ka  gyeno  me  ho  mdk,  ka  goch  fen,  ka  tan  wiy  dan;  ka  dyel  kal,  ka  gochi1 
lot,  ka  wei  bude  ki  kal.  Ka  wat  kal,  ka  chwop,  ka  je  chukb,  ka  jam  kwer  gwach.  Ka 
dbro  kal,  ka  ton  kal,  ka  kwer  kal,  ka  atego  kal,  ka  lau  kal;  ka  tyeh  kedo  be  note 
kwodo,  men  tdt  pim  ; ka  tego  twoch  tyele  gin.  Ka  gi  kedb,  ka  ge  hiido  kwodo,  ka 
kwodg  kal  gepach,  ka  wikb  tyeh  kwoh,  ka  tyeh  kwoh  ko:  kal  kdch!  Ka  koch  kal, 
ka  ge  ko : rgma  dan ! Ka  reti  kot,  ka  dan  rom,  ka  rete  kal,  rgm  key  bur  dan.  Ka 
dan  e kwoh,  ka  je  mokg  ye  kwohg  dan,  ka  je  mgkg  yechb  dean.  Ka  pyen  kal,  ka 
yer  (rer),  kd  tat  pern,  ka  kite  fen  (tabate).  Ka  dan  dwai  kal,  ka  cliyege  chwol,  u 
mite  tyeli  dan , ka  dan  kite  wiy  tabate.  Ka  ha  gol  gen  yeclie  tyeli  dan,  ka  hewen 
chwol,  u linS  tuk.  Kd  bul  kal,  ka  dyel  kal,  ka  dyel  goche  lot;  ka  bul  goch.  Ka  je 
ywohg ; a tini  terg  fa  ywoh,  ka  je  wiicho.  Ka  yai  sham,  ka  dan  6 ruing  kl  kwohg. 
Ka  bak  e kot,  ka  terg  IwgkS  gat,  ka  terg  duggg  fach.  Obwoyo  kal  ki  gyeno,  ka  je 
fwot  ki  obwoyg.  Ka  je  keti  fach.  Ka  fal  rep  mach,  ka  kal,  hi  gash  bole  je;  je  e 
tayo,  ka  je  rijg  chan  gen  ahiven.  Ka  mggg  dwol,  men  kite  kwgm  dan  ki  kubjo. 
Kd  dean  kal,  kd  mo  go  tyeh,  ka  mggg  kal,  kgh  kwgm  dan.  Ka  kuojb  dwai,  ka  kite 
kwgm  dan,  kd  mwon  Mfi,  ka  mggg  ch%ki  kal,  ka  chiH  koh,  ka  icat  chwop,  kd  bill 
fwot,  ka  terg  e wichb,  kd  yai  sham,  ka  terg  tayo.  Ka  dwan  far,  ka  terg  kobg  ki 


1 gQch  yi  lot 


I 12 


Social  Institutions 


kwofe  ywok.  Ka  mo  go  gwach  yi  tero  bln.  Ka  wol , kd  wdte  gin  dwai.  Ka  mo  go 
tyen,  ka  bul  goch  ki  bbrb.  Ka  wat  chwop,  kd  dylk  nek;  ka  je  nenb.  JDuki  ka  ywbge 
ywok , kd  dbk  ahwen  kd  nekl  kal , ka  dok  ahwen  neke  de  (der)  fach.  Ka  tero  beno 
ben  ben  ben ; Choi  gir  ! Ka  fen  yigo  boro,  tero  ywon,  ka  dok  ahwen  nek  ki  fal  yi 
tero.  Ka  puki  yech,  ka  bur  gen  kwdh  ki  buti  wiy  dan.  Ka  atiwi  dryau  ki  Iwol  ki 
obiro  ki  fhro,  ki  tami  aryau , ka  ge  nek  ki  yey  bur.  Ka  tune  dok  ka  ge  kal , kwoh 
fehs  ge  llte  yi  tero.  Ka  ywoke  e daho . Ka  kal  tote  yi  rim , ka  kal  tote  yi  bat f ka 
ring  pane  bene.  Tyen  a kwoh  dan  keli  chin , ki  wich , ki  tyel3  ki  mutb. 

When  a man  dies  the  people  of  the  village  are  sent  for;  a fowl  is  taken 
and  thrown  on  the  ground,  so  that  it  dies;  it  is  then  thrown  into  the  corner  of  the 
hut.  Another  fowl  is  seized  and  thrown  on  the  ground,  so  that  it  dies;  this  one 
is  put  on  the  head  of  the  dead  man.  A goat  is  brought,  and  beaten  to  death 
with  a club,  and  then  left  in  the  yard.  An  ox  is  brought,  and  speared.  And  the 
people  assemble,  and  the  things  necessary  for  burial  are  collected  (from  the 
people).  An  adze  is  brought,  and  a spear,  and  a hoe,  and  beads,  and  a skin- 
cloth.  Then  the  people  go  to  cut  thorns  with  which  to  tie  together  boards 
(trees).  And  beads  are  tied  round  the  feet  of  the  men  who  do  this  work.  They 
go  and  cut  thorns,  bring  the  thorns  into  the  village,  and  give  them  to  the  grave- 
makers.  The  grave-makers  say:  ’’Bring  an  adze!“  When  the  adze  is  brought, 
they  say:  ’’Measure  the  dead  man!“  And  corn-stalks  are  tied  together  for  a 
measure;  now  the  man  is  measured;  then  they  take  the  measure,  and  measure 
the  place  (size)  of  the  grave. 

The  man  is  buried  thus:  Some  men  dig  the  hole,  and  some  men  skin  the 
cow  (which  has  been  killed).  And  the  hide  is  brought,  and  cut  into  stripes,  and 
a bier  is  tied  together  with  them,  and  the  bier  is  put  on  the  ground.  The  dead 
man  is  carried  into  the  yard,  his  wife  is  called,  she  is  to  hold  the  feet  of  the 
dead  man,  and  the  man  is  laid  on  the  bier.  His  wife  (or:  the  women  belonging 
to  the  family)  sweeps  the  place  where  his  feet  lie ; and  a female  relative  of  the 
dead  man  is  called,  she  throws  away  the  hearth-stones  lying  there.  A drum  is 
brought,  a goat  is  brought,  the  goat  is  killed  with  a club ; the  drum  is  beaten, 
and  the  people  begin  to  weep  (mourn) ; as  soon  as  the  weeping  stops,  the  people 
dance  mourning-dances.  Then  the  people  assembled  go  around  in  a procession 
dancing.  Now  the  burial  of  the  man  is  finished. 

A fence  is  made  around  the  grave;  the  people  wash  themselves  in  the  river, 
and  then  go  back  into  the  village.  Oboyo  (a  plant)  is  brought,  and  a fowl,  the 
people  are  beaten  (touched)  with  the  oboyo.  The  people  go  back  into  the 
village.  The  eating-tools  of  the  dead  man  are  burnt,  and  the  people  rub  the 
ashes  on  their  forehead;  the  people  now  scatter  and  stay  away  four  days.  After 
that  time  beer  is  made,  the  beer  for  rubbing  mud  on  the  back  of  the  dead 


Btirial.  Inheritance  113 

lllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llilllllllllllllllllllllllllllllllllllllltllllllllllllllllllllllllllllllllllllllllllllltlll!iilllllllllllllll!lllllll|||||||||||||||||||||||| 

man.1  An  ox  is  brought,  the  beer  is  strained,  the  beer  is  brought,  and  poured  on 
the  back  of  the  dead  man  (on  his  grave).  Mud  is  carried,  and  put  on  the  back 
of  the  dead  man;  the  mud  is  prepared  (made  wet)  with  water.  Again  beer  is 
brought,  and  again  is  poured  on  the  grave.  The  ox  is  speared;  the  drum  is 
beaten,  the  people  take  their  arms  and  make  war-plays,  and  go  around  in 
procession.  When  it  is  finished,  the  people  scatter. 

After  one  month  has  passed,  the  people  talk  about  the  mourning-festival.  Dura 
for  beer  is  collected  from  all  the  people,  the  dura  is  pounded,  and  the  relatives 
are  invited.  The  beer  is  strained,  and  in  the  afternoon  the  drum  is  beaten.  An 
ox  is  speared,  goats  are  killed.  Then  the  people  go  to  sleep.  The  next  morning 
the  mourning  begins ; four  cows  are  killed  in  the  yard,  and  four  cows  are  killed 
in  the  middle  of  the  village.  Then  all,  all,  all  the  people  come,  a great  many 
of  Shilluks.  When  it  is  afternoon,  the  people  mourn,  and  four  cows  are  killed 
by  the  people  in  the  bush.  Cooking-pots  are  carried  out,  and  a hole  is  dug 
for  them  (and  for  the  other  household-things  of  the  dead  man)  near  the  place 
where  the  head  of  the  dead  man  lies.  And  two  pots,  and  a gourd,  and  a small 
pot  for  beer,  a mat  for  covering  food,  and  two  dishes,  all  these  things  are 
broken,  and  thrown  into  the  hole.  The  horns  of  a cow  are  brought  (’’and  the 
horns  of  cattle,  and  they  are  brought4*),  they  are  buried  in  the  ground  (on  the 
grave),  so  that  they  may  be  seen  by  the  people.  Now  the  mourning-meeting 
disbands;  one  of  the  families  receives  a shoulder  (of  one  of  the  butchered  cattle), 
one  receives  a fore-leg,  and  all  the  other  meat  is  also  divided.  The  people 
who  have  dug  the  grave,  receive  the  bowels,  the  head,  and  the  feet,  and  the 
neck.2 * 

17.  Inheritance. 

Dan  ken  a to,  wate  nut,  ka  jam'e  kwah  yi  hal  duoh,  ka  hal  fen  wotb  bbdb.  Ka 
dok  kwdn  yi  nal  duoh  ben,  ka  nal  duoh  u yige  doch,  ka  dok  fdhe  bn,  u yige  rack, 
ka  dok  kwah  yi  nal  fen.  Ka  ge  fiako,  ka  dok  kwah  yi  hal  fen.  Tero  beno  bene  bene, 
ka  kwop  komi,  ka  ye  kine:  b,  ere  wuo,  ena  a tuoni;  yi  chama  ho  keti  ki  dok ? fane 
dok!  u beno  kwor,  u chole  yi  keti?  Ka  dok  fane  tero ; ka  hal  duoh  wekb  mdgb,  ka 
hal  fen  weke  mo  ge.  Ka  kwop  kom  chye,  ka  ge  rep  ki  akyel,  ka  Ji  koh  fen,  ka  ge 
repo.  Nal  duoh  weke  mdhbhb,  kifa  end  jah  kdl;  ka  mdnok  weke  hal  ten.  Ka  hi 
ben  kwor  gqhi,  chole,  ka  hal  ten  e bedo,  fa  chudo.  Nal  fen  doge  homb  ki  dacho. 
Choti,  feka  fen. 

Tyeh  gole  ka  owiy  jal  eni  e beno,  ka  e kapo  ki  akyel,  ka  omen  e kapo  ki  akyel; 
hwqU  gen  fa  mok  jal  eni,  wate  jal  eni,  dan  duoh;  mayi  gen  e bedo  kijal  duoh; 
kinau  chet. 

When  a man  dies,  and  he  has  children,  his  property  is  taken  by  the  eldest 

1 That  is : for  besmearing  the  grave  with  mud  and  smoothing  the  surface. 

2 Not  everybody  is  buried  so  ceremoniously  as  this  report  tells,  but  only  old,  respected  or  rich 

people,  chiefs  of  families  or  villages.  — In  almost  every  village  one  sees  the  horns  of  an  ox 
buried  projecting  from  the  ground;  this  is  the  burial-place  of  such  a man.  The  Burial  of  a 

kina  vide  pace  128. 


1 14  Social  Institutions 

Illlllllllll Illllllllllllllllllllllllli 

son;  the  younger  son  (or  sons)  remains  without  anything.  All  the  cattle  too  are 
taken  by  the  eldest  son;  and  if  the  eldest  son  is  good,  he  divides  the  cattle 
between  himself  and  his  brothers,  but  if  he  is  had,  he  keeps  all  the  cattle  for 
himself.  In  this  case  they  fight,  and  the  cattle  is  taken  away  (by  force)  by  the 
younger  brother  (or  brothers).  But  then  all  the  people  come,  and  they  talk 
about  the  matter,  and  they  say  (to  the  younger  brothers)  thus:  ’’Why,  your 
elder  brother,  he  refused  to  give  you  cattle,  and  now  you  want  to  keep  it 
all?  What  for?  If  later  on  any  debts  (which  your  father  may  have  contracted 
or  which  may  fall  on  you)  appear,  you  being  his  sole  heir,  will  have  to  pay 
all ; so  the  people  divide  the  cattle ; the  elder  brother  gets  his  part,  and  the 
younger  one  gets  his  part.  After  that  they  again  hold  a big  palaver,  and  they 
make  friends;  water  is  poured  on  the  ground,  and  so  they  are  reconciled.  The 
eldest  son  gets  many  cows  (or  property),  because  he  is  the  chief  of  the  family,  the 
younger  one  does  not  get  so  much.  And  if  afterwards  any  debts  are  to  be  paid, 
the  elder  one  will  pay  them,  the  younger  remaining  free.  The  younger  brother 
marries  a wife  with  his  cattle ; that  is  all,  thus  the  matter  is  settled. 

The  wives  of  the  dead  man  are  treated  (done  with)  thus:  the  elder  brother 
of  the  dead  man  comes  and  takes  one,  and  the  younger  brother  also  comes 
and  takes  one. 1 And  if  they  beget  children  from  these  wives,  they  belong  to  the 
family  of  the  dead  man;  they  are  (like)  his  (own)  children  (they  live  in  the 
house  of  the  eldest  brother.)  The  eldest  wife  of  the  deceased,  the  mother  of  the 
children,  remains  with  the  eldest  brother.  — So  is  it  exactly. 

1 8.  Murder. 

Dan  ttpe,  ywode,  e Me  wok,  ka  kel , ka  chikl  kblo,  ka  nan  eni  e rSho,  ka  Me  be 
kwop : yd  neka  dan  a war!  Ka  bul  goch,  ka  tero  bie  wok,  ka  tyeh  a man  kete  be 
yM  jam,  ge  kan.  Ka  tyeke  beno,  len  rit;  ka  fach  yak,  gyen  mak , ka  by  el  kel.  Ka 
tero  beno,  dok  a kol  fote  Jan.  Ka  hi  u dok  lehe  rit,  ka  dok  dubk.  Ka  dok  aryau 
goh  yijago,  ka  muje  rit,  ka  rit  e wero,  ka  e kb:  kSt,  chol!  Ka  tero  chiidb,  ka  men 
e kano  dean,  ka  men  e kano  dean,  ka  dok  e tumo,  ga  pyaro.  Ka  chwok  wur,  ka  e 
beno,  ka  bie  yi  jago,  kine : kwop  bbdd  di  ? Kine : kwof  a turn.  Ka  dok  kal,  ka  ge 
tyer,  ka  ge  miijo  ki  dyek,  mok  kwaclie  tyeh  rit.  Ka  tyeh  rit  yifofio,  kine:  dan  rack! 
Ka  neke  ki  dean  meko,  ka  dok  kal,  ka  tyeh  rit  e beno,  keta  Fashodo  ki  tyeh  dan, 
tyeh  dano  tote  dok  abich.  Ka  rit  kalo  dok  abich , wat  akyel  ywok  hal  tni. 

A man  hides  in  an  ambush;  when  he  perceives  his  adversary,  he  comes  out 
and  stabs  him,  and  he  stabs  him  a second  time.  Then  this  man  (the  murderer) 
runs  away  home,  and  comes  to  tell  the  people  of  his  village : ”1  have  killed  a man 
last  night. “ Then  the  drum  is  beaten,  the  people  come  out  from  their  houses,  and 


The  sons  marry  their  father’s  wires,  but  not  their  own  mother. 


Murder.  Blood  Revenge  1 1 5 

lll||[|||||||l!lllllllllllllllllllllllllllllllllll!llllllllllllllll!lllll!llli!lillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH 
the  women  start  to  carry  the  valuable  things  away  and  hide  them;  the  cattle 
are  driven  into  the  Dinka-country.  Now  a company  of  warriors  come,  the 
’’army  of  the  king44  ; they  rob  the  village,  all  the  fowls  are  seized,  and  the  dura 
is  carried  away  by  them.  When  the  ’’army  of  the  king“  turns  back,  they  bring 
the  cattle  back  from  the  Dinka-country.  Two  cows  are  loosened  by  the  chief, 
and  are  given  to  the  king.  But  the  king  is  angry,  he  says:  ”Go,  and  pay 
(greater)  amends !“  Then  the  people  pay;  one  gives  a cow,  and  another  one 
also  gives  a cow,  till  there  are  ten;  then  the  cows  are  brought  to  one  place. 
Now  an  ambassador  from  the  king  comes,  he  comes  to  the  chief,  and  asks : 
”How  is  the  matter ?“  The  chief  answers:  ’’The  matter  is  settled/4  The  cows 
are  brought  and  shown  to  the  ambassador  for  examination.  And  besides  they 
give  some  sheep  to  the  ambassador  and  to  the  other  people  of  the  king  (who  have 
come  with  him),  to  please  them.  The  people  of  the  kingtake  them,  saying:  ’’The 
matter  of  the  man  is  bad!  (that  is:  the  gifts  are  not  sufficient) 44 . Now  another 
cow  is  killed  (and  given  to  the  ambassadors  of  the  king).  After  that  the  cows 
(the  ten  cows  mentioned  above)  are  brought,  and  the  people  of  the  king  go  to 
Fashoda  (with  the  cows),  together  with  the  family  of  the  murdered  one.  The 
family  of  the  man  who  has  been  murdered,  receive  five  cows.  The  king  gives 
them  five  cows  and  an  ox,  as  a mourning  (a  mourning-fund)  for  their  dead 
relative. 

19.  Blood  Revenge. 

Jal  meko,  jal  Mwomo,  jal  mddteh,  ka  neke  yi  rit  Yo.  Ka  tyeh  gen  e yivoho.  Ka 
je  hi  lui  yi  fote  bwoh,  ka  ge  hi  make,  ka  ge  chon  wot,  ka  je  e logo  pyar  abi-kyel , 
ka  muke  tan,  ka  ge  dwol;  ka  ge  rumo  dwol , ka  ge  tyeh;  ka  ge  rumo  tyeh,  ka  bul 
kal  wok,  ka  dan  kal,  ka  nek,  men  goy  bul;  ka  but  tin  wot  ki  bar,  ka  bul  tin  wot, 
ka  dano  kal,  ka  nek;  ka  ywoge  ywok,  ka  pyar  abi  kyel  kal  wok,  ka  ge  nek,  (keh) 
dan  a neke  yi  rit.  Ka  eni  anan,  ka  Choi  e buogo  bene. 

A certain  man,  a man  of  Mwomo,  a very  good  man,  was  killed  by  king  Yo. 
His  relations  mourned  for  him.  — At  that  time  people  (Shilluks)  used  to  run 
away  from  the  country  of  the  whites  (i.  e.  Arabs),  these  were  caught  by  the 
relations  of  the  dead  one,  they  were  all  put  into  a house,  and  when  they 
numbered  sixty,  then  beer  was  brewed,  and  it  was  mixed  with  flour;  when  they 
had  finished  mixing  it,  they  sifted  it ; when  they  had  finished  sifting  it,  a drum 
was  brought  out,  and  one  man  was  brought,  and  was  killed;  he  was  the  one 
for  beating  the  drum.  Early  next  morning  the  drum  was  put  into  the  house ; 
when  they  had  put  the  drum  into  the  house,  again  a man  was  brought  out 
and  killed ; and  he  was  mourned.  Thus  all  the  sixty  men  were  brought  out  and 
killed,  in  the  place  of  the  one  man  who  had  been  killed  by  the  king.  That  was 
the  reason  why  the  Shilluks  were  much  afraid. 


n6  Social  Institutions 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllll 


20.  A Quarrel  between  Husband  and  Wife. 

Jal  rrieko  e hwomq.  Ka  nan  a dacho  be.no,  e kano  pi : ka  jal  eni  werb,  kine:  a, 
ga  pi  ho  ? Ya  bu  kech.  Ka  nan  a dacho  ka  kwona  wok.  Ka  ge  neno,  ka  ge  toro  yi 
kech;  chama  hi  butofeh,  ka  nine  band  mejb  yi  kech. 

Ka  ge  kedo  be.  kwato  ki  byel,  ka  nan  a dacho  loha  wot  (yot),  e kano  gin  cham. 
Ka  ge  beno,  ge  kato  byel,  ka  ge  pika  pin ; nan  a dacho  kuche  gin,  nan  a dacho 
pano  ki  gore  wot.  Ka  ge  hdmb,  ka  hi  ko:  a,  6wd,  che  (cha)  duoh  a wan  meyi 
(mei),  hwal  Inal  Ka  go  hwale.  Ka  ge  yujo  ki  byel.  Ka  han  a dacho  f echo  kine: 
himia,  a Hdi  ? a ya  re  wa  ree  ? Jal  e ko:  e hawo-tyau ! goh  doga ! Kine : kipaho  ? 
Kine : cha  re  a weke  ya  kech  ? ko : e,  fate  yin  a kobi  awa  kine : ga  pi  ho  ? Ka  hal 
eni  keta  wok;  ka  wen  chwol,  ka  e beno ; e ko:  a,  pyeche  ha  wun,  weke  ya  doga ! 
kine:  kipaho ? Kine:  e,  pyeche  yau!  A pyey  han  eni,  kine:  nan!  a kidi ? Akop 
hate,  cha  weke  ye  doge!  Kine:  e,  kuche  yanl  Na  tyau,  te  kwopl  Ya  kala  pi  awa; 
a kobi  kine:  gen  a pi  ho?  Keh  eni  anan ; ena  (yena)  kldd.  Kine:  htl  A tore  yi 
kech,  a keti  ge  be  kwale  by 61,  a kita  gin  cham  wot,  ge  tok.  Fate  keh  eni  anan  ? a 
beni,  a kobi  kine:  owa,  cha  duoh  a wan  byeli ! a ham  gen,  6nd  koba,  kine:  ya  nen l 
A kobi:  ha  tyau ! goh  doga ! A koba  kine:  buhl  na  yin  a kyet  awa,  kine:  ga  pi 
ho?  Fate  keh  eni  a ben  anan?  A kala  gin  cham;  a yadl.  A kobe  wiy  han  6ni:  yi 
kwata  kapaho?  Adi?  chol  bylla  a kwdl  yi  yin!  A kobe  kine:  kipaho?  Yd  de,  a 
weke  ya  kech!  Yi  cha  (yd)  kuwa!  dogi  goha  yin.  A kedo,  a kale  wat,  men  log6f  a 
Ug6  Iwoge  ore,  a tumi  kwop. 

A certain  man  had  married  a woman.  One  day  his  wife  came  and  brought  him 
water  (to  wash  his  hands,  as  is  the  custom  before  eating).  But  the  man  was 
angry,  and  so  he  said:  ’’What  is  that  water  for?  I am  not  hungry, “ Thereupon 
the  woman  went  outside,  she  too  was  cross.  When  they  went  to  sleep,  they  were 
troubled  by  hunger  (both  having  eaten  nothing).  The  man  tried  to  lie  down, 
but  his  eyes  refused  to  close  on  account  of  hunger. 

In  order  to  get  something  to  eat,  the  man  with  a friend  (who  lived  in 
the  same  house)  went  to  steal  dura.  But  in  the  meantime  the  woman  had  pre- 
pared food  and  came  into  the  house,  after  the  men  had  gone.  After  some  time 
they  returned,  bringing  with  them  the  stolen  dura.  They  sat  down  in  the  house, 
but  did  not  know  that  the  woman  too  was  there;  she  hid  in  a comer  of  the 
house.  And  the  two  men  ate.  They  talked  to  each  other:  ”Ah,  brother,  you 
have  a thick  ear  of  com  there,  just  let  me  touch  it!“  And  he  touched  it.  So 
they  ate  the  corn  from  the  ears.  Suddenly  the  woman  asked:  ”My  brothers,  how? 
Why  do  you  bring  such  shame  upon  me  (by  stealing  corn  and  not  eating  the 
food  I have  prepared) ?“  Then  the  man  said:  ’’You  cursed  woman,  loosen  my 
cattle. “l  She  asked:  ”Why?“  He  said:  ’’Why  do  you  leave  me  hungry?"  She 


1 This  is  the  formula  for:  “I  will  be  divorced  from  you.“  Loosen  the  cattle  (give  back  the  cattle) 
which  I have  paid  your  father  for  you. 


Fa  m ily  L ife  1 1 7 

l!lll!llllllllllllllllllllfilllllllflllllllllllllllllllllllllllllllllllllillllllllllllllilllllllllllllllllllil!llll!llllllllllllilllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllll||||!lll| 

replied:  ’’Not  so  ! did  you  not  say  yesterday:  what  is  the  water  for ?“  The  man 
w~ent  out,  he  called  his  wife’s  father.  When  the  father  came,  he  said  to  him:  ”Ask 
your  daughter  (what  has  happened),  and  then  give  me  my  cows.“  The  father 
asked : ’’Why ?“  He  said : ’’Just  ask  her !“  He  asked  the  girl,  saying : ’’Girl,  how 
is  this?  The  man  says  he  wants  his  cattle  back!“  She  replied:  ”1  don’t  know. “ 
The  father  said:  ’’You  cursed  girl,  tell  me  all  about  it!“  So  she  told:  ’’Yester- 
day I brought  water,  then  he  said : ’What  is  that  water  for?4  That  is  the  matter. 
Then  I went  out.“  The  father  said:  ”Allright.“  The  woman  continued:  ”In  the 
night  he  was  troubled  with  hunger,  therefore  they  went  to  steal  corn-,  in  the 
meantime  I brought  the  food,  and  saw  that  they  were  gone.  Is  not  that  the 
matter?  And  then,  when  they  were  eating,  one  said  to  the  other : ‘’Brother,  what 
a big  corn-ear  you  have!4  Then  I said:  ’Here  am  I!4  And  he  said:  ’You 
cursed  woman,  loosen  my  cattle!4  And  I replied;  ’Dear  me,  was  it  not  you 
who  refused  yesterday  saying:  what  is  the  water  for?4  Is  not  that  the  whole 
matter?  I brought  food,  and  he  cursed !“  After  that  the  father  of  the  girl  said 
to  the  husband  of  his  daughter:  ’’Why  did  you  steal?  How  is  that?  Restore  me 
my  corn  which  you  have  stolen !“  1 The  man  said:  ’’Why?  why  was  I left 
hungry  ?“  The  father  only  replied : ’’You  are  a thief!  I will  give  you  back  your 
cattle. “ — When  the  husband  heard  that,  he  brought  an  ox  for  reconciliation, 
with  that  he  reconciled,  he  reconciled  his  father-in-law,  and  so  the  matter  was 
settled. 

21.  The  Husband  who  wanted  to  cook. 

Jal  meko  rii  beda  gwalo;  ha  kopa  dane  g ole  kine:  e,  nan , ya  Iona  tal!2 3  Ka 
hane  dacho  ko:  dock!  Ka  e ko:  buh,  tal  dock  en!  dan  yiga  mdchwe  yi  tal . Ka  e 
tado.  Ka  e kedo , ka  kwen  lewe,  ka  oboi  twara  mal,  ka  go  ni  yar'e , ka  go  ni  koni 
pan.  Ka  kwene  cliego , ka  wiy  pan  rum  yi  pyen , ka  kwen  toke , ka  Iwol  duon  toke 
iia-gol  gen.  Ka  men  a gope  wotbno;  ka  e bedo  gan  oboi.2 

Ka  gin  cham  e turn  ki  cham,  e bedi  yau,  ka  nan  a dacho  keta  wok , ka  pan 
nwale , ka  go  yode  e tolc,  oboi  twowo.  Kine : boi,  u ya  tich  adi  f Ka  ni  buto  pen,  ka 
ni  dwota  mal,  ka  ni  gayo,  kine : buh,  he  ! Kwop  a ban  dwdgo.  Ka  na  gol  gen  ko : 
a gin  tihb  ? Kine : e,  fate  gin  ni  kwop  ! mi  na-dan,  chwola : ni  cliwe  chwola  yi  ni 
cham  oboi,  ka  tala  gin  cham  a tin,  a toga  oboi  pan.  Ken  eni  anan,  de  chwola  yin 
chwe  yi  oboi.  A kobi  nan  a dacho  kine : wiy  nara,  yi  neke  mare  ho  chon  ? Ya  fa 
doge  tal  kete . Ken  eni  anan ; a dwoti  nan  a dacho  mal,  a tane  gin  cham,  a chami, 
ka  chune  minb. 

A certain  man  was  very  thin,  and  he  said  to  his  wife : ”1  say,  my  wife,  I will 
cook  in  place  of  you. “ The  woman  said:  ’’All  right !“  He  said  (to  himself): 
’’Why,  cooking  is  a good  thing,  a man  grows  fat  from  cooking.^  So  he  cooked. 


1 The  man  had  — without  knowing  it  — stolen  the  dura  of  his  father-in-law. 

2 “I  will  come  later",  or:  "do  later,  cooking" : I will  cook  after,  instead  of  you. 

3 He  remained  thinking  of  the  foam. 


1 1 8 Social  Institutions 

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllillllllllN 

He  went  and  poured  much  water  on  the  flour  (to  make  bread),  so  that  the 
foam  floated  on  the  surface.  He  skimmed  the  foam  off  and  put  it  into  the  hole 
near  the  grinding-stone.  When  the  bread  was  done,  he  covered  the  hole  with 
a skin,  and  the  bread  he  put  into  a large  gourd  for  his  wife,  and  what  was 
left  (in  the  pot),  he  scratched  out  for  the  children.  (He  did  not  take  any  food 
for  himself,  because)  he  was  thinking  of  the  foam.  (He  thought  the  foam  was 
the  best  of  the  food,  therefore  he  reserved  it  for  himself). 

When  his  people  had  finished  eating,  he  sat  quite  still,  waiting  till  his  wife 
had  gone  out.  Then  he  uncovered  the  hole  and  saw  that  the  foam  had  gone, 
it  had  dried  off!  He  said:  ’’Dear  me!  what  shall  I do  now?“  He  lay  down,  he 
got  up  again,  he  was  quite  perplexed.  He  could  not  say  one  word  (’’talk  re- 
fused to  return^).  His  wife  asked:  ’’What  is  the  matter ?“  He  answered:  ’’Why, 
it  is  not  a thing  to  he  told  5 mother  of  my  children.  I thought  because  you  are 
so  fat,  I thought  it  was  because  you  used  to  eat  foam,  so  I cooked  the  food  to- 
day, and  I put  the  foam  into  the  hole.  That  is  the  matter.  I thought  you  were 
so  fat  from  eating  foam.  His  wife  said:  ’’Father  of  my  child,  what  greediness 
has  been  troubling  you?“  He  replied:  ”1  shall  never  cook  again. “ That  is  it. 
The  woman  arose  and  cooked  food,  he  ate,  and  was  pleased. 


Sickness.  Tr eatment  of  Sick  People  ng 

mu fii ilium 

hi.  SICKNESS. 

22.  Treatment  of  Sick  People. 

Dan  hen  mage  yijwoh , ha  je  dwai,  ha  je  hofl  hine:  dan  a lahi  way'  hi  jwoh ? 
Ka  je  e hobo:  dan  e mage  hidi  yi  jwoh  f Ka  dyel  dwai,  ha  tero  lamo  lama  jwoh, 
ha  yit  dyel  hoi,  ha  pi  weti  re,  ha  dyel  e neh,  remo  hedo  feh,  ha  cham  yl  tero . Ka 
tero  tayo.  Ka  dun  u bit  jwoh  6 duoh  hi  re,  ha  ajwdgo  dwai.  Ka  ajwdgo  beno,  ha 
e hobo  hine : hani  hi  hwer,  ha  e ho : hani  hi  bet,  ha  e ho : hani  hi  lau,  ha  e ho : 
hani  hi  dyel!  Ka  dyel  hal,  ha  dan  e hite  fal,  ha  dyel  chibi  wij  orb,  ha  dyel  yeje 
hah,  ha  yeje  wuma  hago;  ha  dan  hita  fach,  ha  jwoh  6 wahb. 

When  a man  is  seized  by  sickness,  people  are  called  for,  and  the  people 
ask:  ’’Does  he  spend  the  whole  night  with  sickness  (is  he  troubled  by  night, 
so  that  he  does  not  sleep) ?“  Again  they  ask:  ”How  did  the  sickness  come?“ 
And  a goat  is  brought,  and  the  people  pray,  pray  to  God;  then  the  ear  of  the 
goat  is  cut  off;  spittle  is  sprinkled  on  the  body  of  the  sick  person;  the  goat 
is  killed,  its  blood  flows  on  the  earth;  the  meat  is  eaten  by  the  people.  Now 
the  people  scatter  (go  home).  If  next  day  the  sickness  is  still  bad  on  him,  a 
sorcerer  is  sent  for.  When  the  sorcerer  comes,  he  says:  ’’Bring  a hoe !“  and: 
’’Bring  a fish-spear !“  and:  ’’Bring  a skin-cloth, “ and:  ’’Bring  a goat!ul  When 
the  goat  is  brought,  the  sick  man  is  brought  into  the  bush.  The  goat  is  put  on 
the  top  of  a white  ant  hill;  its  belly  is  cut  open;  when  this  is  finished,  the  man 
is  carried  home,  and  the  sickness  disappears. 

23.  Another  Report  on  Sickness. 

Jwoh  nieho  nine  fa  dwalo.  Ka  ajwdgo  dwai,  ha  ajwdgo  beno,  ha  e ho  hine : 
hani  hwer,  men  hwoh  yat.  Ka  dyel  hal , ha  lau  hal,  ha  ohwoh  hal,  ha  palo  hal,  ha 
bet  hal,  ha  yech  hal,  ha  lui  hal,  ha  heno  hal,  ha  ohwoh  bot  feh  hi  tadot,  ha  yeje 
tar  mal.  Ka  dano  hal,  dan  feha  yeje,  ha  ha  gol  gin  chip  haje,  ha  ha  wade  chip 
hime ; ha  ohwoh  miti,  ha  ohwoh  e tb.  Ka  ge  dwota  mal,  ha  dyel  yljl  hah,  ha  whi 
gach  rei  gin  ; ha  mene  hoi,  ha  chine  hoi,  ha  date  hoi,  ha  ge  hwoh  wiy  tit.  Ka  yat 
toh,  ha  hwqpe  pi,  ha  wehe  nan  Ini,  ha  go  mate  In.  Ka  atego  rop,  mahwarb,  nine 
ybro,  ha  go  twoch  haje,  ha  lui  hah,  ha  luol  hah,  ha  yech  hwah,  ha  hite  pal  yi  yo, 
ha  line  yiyo , ha  pi  hite  yey  Iwol,  ge  chub  flh;  ha  bet  hwahl  In,  ha  hwer  hwdhi 
In,  ha  falo  hwani  In,  ha  riho  hwahl  en,  ha  dyel  hwahl1  2 In. 

Another  sickness  is  called  dwalo . When  this  falls  on  a man,  the  sorcerer  is 
sent  for.  When  he  comes,  he  says:  ’’Bring  a hoe  to  dig  medicine  with.“  Then 


1 These  all  are  the  fee  of  the  witch-doctor. 

2 hwah  yl  In. 


120  Sickness 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ 

a goat  is  brought,  and  a skin-cloth,  and  a ram,  and  a knife,  and  a round  spear, 
and  a certain  (kind  of)  grass,  and  a fan,  and  a gourd.  The  ram  is  laid  on  the 
earth  at  the  door  of  the  hut,  with  its  belly  turned  upwards.  Then  the  sick  man 
is  brought,  he  sits  down  on  the  belly  of  the  ram,  his  wife  is  placed  behind  him 
(on  the  ram),  and  his  youngest  son  in  front  of  him;  thus  they  hold  the  ram  fast, 
till  it  dies.  Then  they  rise,  the  belly  of  the  ram  is  cut  open,  the  contents  of  the 
stomach  are  taken  out  and  smeared  on  their  bodies  (of  these  three  persons). 
The  heart  also  is  cut  out,  and  the  bowels.  The  hoof  is  cut  off,  and  these  things 
are  buried  at  the  door  of  the  hut.  Now  the  medecine  is  crushed,  it  is  mixed 
with  water,  it  is  given  to  the  sick  man,  and  drunk  by  him.  And  they  string 
beads, *red  ones,  their  name  is  yero,  they  are  tied  about  his  back.  The  fan  is 
cut  in  pieces,  and  the  gourd  too,  and  the  grass  is  taken,  and  brought  into  the 
bush  on  the  pathway,  it  is  thrown  on  the  pathway;  water  is  poured  into  the 
gourd  and  thrown  on  the  ground.  The  round  spear  is  taken  by  the  sorcerer, 
so  are  the  hoe,  the  knife,  the  meat,  and  the  ram. 


24.  Sicknesses. 


dicalo  the  abdomen  is  swollen, 
pains,  diarrhoea. 
ton  heart  - ache , pulmonary 
dnbno  cold,  catarrh.  [disease. 
dnekb  insanity,  lunacy. 
owin  wich  giddiness. 

atogo  teeth  fall  out,  pains  in 
the  bones. 

alut  dropsy,  hydropsy. 
ddbn  pains  in  the  buttocks. 
akago  rheumatic  pains,  chiefly 
in  the  legs ; feeling  cold. 
teou  guinea  worm,  Ferendit 
of  the  Arabs ; filaria  medi- 
nensis. 

amwol  swelling  of  knees  and 
Idi  leprosy  [elbows. 

nonb  a disease  of  the  head,  the 
hair  comes  out  in  con- 
sequence of  ulcerous  in- 
flammation. 


ajankobyet  the  skin  peels  off. 
ler  caries. 

waft  a kind  of  light  leprosy. 
kwhn  kwhrn  swelling  of  the  shin- 
bone. 

kamir  salt-rheum,  ”lupus“. 

ajbgo  small-pox. 
abip  a sickness  manifesting  it- 
self in  strong  fevers,  ge- 
nerally mortal,  chiefly 
children  suffer  from  it. 
gi  bwono  ’’thing  of  the  stranger^, 
that  is : of  the  Arab ; si- 
phylis. 

kajejb  inflammation  of  the  finger- 
joints;  parts  of  the  finger 
rot  off. 

anach  inflammation  of  thejoints; 

of  the  toes. 
dnun  gonorrhoea. 
bbr  boils. 


Names  of  Sicknesses  121 

llllll!lllllllllll!llilll!IIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIillllllllllllllllll!llilllllllllllllllllllllllllllllll!llllllllllllllllllllll!lllllllllllllllllilllllllllllllllllllflllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllil 


sholtik  the  same  as  amwol,  but 
it  is  curable,  amwol  is 
uncurable. 

awudo  a kind  of  leprosy  on  the 
foot,  takes  a long  time 
to  heal. 

miem  the  skin  becomes  rough, 
squamous. 
tawo-shin  diarrhoea. 
ram  diarrhoea. 
choro  blindness. 

nei-fien  eyelashes  get  red,  fall  off. 


nolo  lameness. 

dkbn  thigh-bone  is  affected,  it 
is  mortal. 

duon  disease  of  the  outer  ear, 
chiefly  of  children. 
gwono  itching. 

adwan  ”a  cripple  who  never 
walks 

atakb  hunch-backed. 

byer  a disease  of  cattle  and 
men,  pains  in  the  back. 


122  Po littcal  Ins titutions 

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iv.  POLITICAL  INSTITUTIONS. 

25.  The  Election  of  a King. 

Ron  rit. 

Ken  ron  (yon ) rit , ni  dwai  kward  dono,  ka  well  na  rit , ka  ge  mot,  ka  je  kedo 
fote  dono , ka  tile  kal,  ka  kite  mach,  ka  buk.  Ka  welo  lenb , tin  yi  mack,  ka  mack 
bedo  lock,  fate  rit ; ka  ckiki  meko  leno  mack , ka  e lyeli  nok,  fate  rit,  ka  ckiki  leno 
mack,  ka 1 e lyelo  duon  nok,  fate  rit;  ka  meko  ckiki  tin  mack,  ka  mack  e to,  fate 
rit;  ka  meko  tin  mack,  ka  e lyel  lyel  duon,  ka  poto  mal,  ka  tero  neto,  rit  ananl 
Ka  tero  beno,  ka  nena  pal.  Duki  ka  je  beiio,  ka  je  wanopach;  tyen  til  a bi,  ka 
ge  ni  tona  pan,  ka  ni  geti  dean;  ka  ge  beno  warn  pan,  ka  geti  dean.  Ka  ge  wita 
Backodo,  ka  jane  duon  e peclib  kme : amen  a kwan  yi  tilb  ? kine : na  rit  nate. 

Ckoti,  ka  jak  dwai,  ka  ge  dwai  Mwomo  ki  Tuno.  Ka  e beno  bme,  ena  jage  bene, 
ka  kwof  kom,  ka  tero  kedo,  tero  keta  fare,  ka  pare  tyek,  tyek  akyel.  Ka  je  njno 
pal.  Ka  bar  eni  ka  je  beno,  ge  keta  pack.  Ka  ton  kwani  ckine,  ka  je  keta  kal,  ka 
tyene  man  e ywono.  Ni  ran  eni  bedo  wot;  ka  jake,  kwa  rit,  a ckwol,  ka  ge  keta 
kal.  Ka  tedet  nole  ki  ton;  ka  ge  pota  wot,  ka  na  rit  kwan  ge  wok  ki  wot.  Ka  e 
mujo  dean,  ka  dean  neke  yijak,  ka  ge  ckama  dean.  Ka  kel  ka  tiro  ka  Tabdlo,  ka 
jago  e kano  ki  atut,  ka  atut  ckone  rit,  ka  kwop  komS  die. 

When  a king  is  to  be  elected,  they  bring  the  descendants  of  the  Nubians,1 
and  the  sticks  of  the  princes  are  broken.  And  some  people  go  to  the  Nubian 
country,  and  bring  some  flint  stones-,  they  are  put  into  the  fire;  then  the  fire  is 
blown  up;  and  a stick  (of  the  princes)  is  thrown  into  it,  into  the  fire;  if  the  fire 
remains  black,  then  that  one  (the  prince  or  pretendent  who  threw  his  stick  in) 
is  not  the  king.  Another  stick  is  thrown  in  (by  another  prince) ; if  the  fire  burns 
(flames  up)  a little,  then  this  one  is  not  the  king.  Again  another  stick  is  thrown 
in;  if  the  fire  burns  a little  high,  that  one  is  not  the  king.  Another  stick  is 
thrown  in;  if  the  fire  dies,  that  is  not  the  king.  Another  one  is  thrown  in,  and  if 
the  fire  burns  with  a big  flame,  and  blazes  up,  then  the  people  laugh;  ’’This 
is  the  king  (the  prince  who  threw  in  this  stick,  he  is  to  be  king).(< 

[Hofmeyer  says  concerning  this ; ’’According  to  an  ancient  use  which 
existed  before  Nyikang’s  time,  a number  of  little  stones  according  to  the 
number  of  princes  which  have  been  proposed  for  election  are  thrown 
into  a fire.  Each  stone  has  its  name ; now  the  one  whose  stone  remains  in 
the  fire  without  cracking  becomes  king.  This  test  is  repeated  so  long 
till  only  one  single  stone  is  left.] 

After  that  the  people  come  (from  different  villages);  they  sleep  in  the  bush, 


1 The  Shilluks  say:  “When  Nyikang  brought  his  people  into  the  Shilluk-country,  he  brought  some 
Nubians  with  him ; these  Nubians  live  in  several  villages  among  the  Shilluks  up  to  this  day;  they 
are  known  by  the  Shilluks,  but  in  their  outward  appearance  they  do  not  differ  from  the  Shilluks. “ 
According  to  the  report  given  above  they  seem  to  play  or  to  have  played  rather  an  important 
role  in  the  constitution  of  the  Shilluk  dynasty.  It  appears  that  the  Shilluks  have  been  in  some 
political  connection  with  the  Nubians. 


Election  of  King  123 

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the  next  morning  they  come  near  and  enter  the  village.  The  people  of  the 
stones  (those  who  brought  the  stones)  come  and  turn  to  a certain  village,  and 
a cow  is  sacrificed*  they  go  into  the  next  village,  and  a cow  is  sacrificed  (in 
each  village  which  they  pass,  a cow  is  sacrificed).  So  they  come  to  Fashoda. 
On  arriving  there,  the  great  chief  asks  them;  ’’Who  has  been  elected  by  the 
flint  stone?“  They  answer:  ’’This  or  that  prince“  (calling  the  name  of  the 
elected  one). 

That  is  all,  and  then  the  chiefs  are  brought  (are  sent  for)  5 they  all  are 
brought,  from  Mwomo  to  Tungo  (the  chief  from  each  district,  from  the  extreme 
north  [Mwomo]  to  the  south  end  [Tungo]  of  the  Shilluk  country  is  sent  for). 
And  they  all  come,  that  is,  all  chiefs  come,  and  they  talk  about  the  matter. 
Then  the  people  go  to  the  village  (of  the  newly  elected  king),  they  surround 
his  village  all  around;  after  that  they  pass  the  night  in  the  bush.  Early  next 
morning  they  go  into  the  village  again.  Their  spears  are  taken  from  their  hands. 
They  go  into  the  enclosure  (where  the  new  king  lives).  The  women  cry.  The 
king  remains  in  the  hut.  The  chiefs,  the  descendants  of  the  kings,  are  called, 
they  too  go  into  the  enclosure.  The  door-stick  (of  the  hut)  is  cut  off  with  a 
spear.  They  rush  into  the  hut,  and  take  the  prince  (the  new  king)  out.  He 
gives  them  a cow,  the  cow  is  killed  by  the  chiefs,  and  they  eat  the  meat.  Then 
they  take  the  new  king  to  Tabalo,  and  they  adorn  him  with  beads,  with  dan- 
cing beads  of  the  king.  And  they  hold  a long  palaver. 

26.  A second  report  on  the  Election  of  a King. 

Jak  dwai ; ka  tero  bmo,  ka  ge  chuko,  ka  kwop  komi.  Ka  rit  mdk,  dwai  fare,  ka 
kal  fan  duon,  ka  roh  dok  kal,  ka  kiti  got  Nikah,  gol  duon.  Ka  tero  lamo,  ka  j wok 
lam,  ka  Nikah  lam;  rit  de  mito.  Ka  rumi,  ka  pi  leh  re  yi  tero  ben,  ka  kiti  kal, 
ka  Iwok  yi  bane  rit.  Ka  e rum,  ka  re  kiti  lau , lane  jago,  ka  ton  jago  ka  weld,  ka 
keta  mal  yeeh  atiite-ivish;  keta  mal,  ka  e ruo.  Ru  wou  ter  dwai,  ka  tyeh  Niekah 
ka  ge  dwai  Akuruwar,  fay  Nikah.  Ka  ge  ben,  ge  kala  Nikaho  ki  Dak,  6 gwqgo 
ki  okwon  wudo  ge  gir;  ge  twojo  rye  abqbb,  ge  kal.  Tero  ko : Nikah  a bi.  Ka  dok 
kal,  kajal  rnekq  yap,  ka  kal,  ka  lau  Ion  wok,  ka  twoch,  ka  chip  feh  ki  yo.  Ka  tero 
beno  bene  bene , rit  ya  dir,  ka  tero  kela  kwom  jal  eni,  e de  kdto.  Ka  rumi,  ka  tyeh 
Nikah  beno,  ge  kalo  ohwero,  ka  tero  reh,  rit  e mito  ki  nan  a dacho,  ge  riho  kifa 
tyeh  Nikah,  kifa  go  u fwot  yi  tyeh  Nikah,-  fwoti  tero  bene  ; nan  a goch,  ka  chip 
wai,  ka  hane  hi  goch  ka  chip  wai.  Ka  rit  chyeti  Ka  ge  reha  wot , ka  dean  kal,  ka 
dean  chwop,  ka  rit  kal  wok,  ka  tero  e beno  bene  bene  bene,  jago  bene;  ka  chip  dok 
gol  duon,  ka  tero  lam.  Ka  cliyek : yi  ku  gok  H gi  rack!  Yi  ku  nak  kijel  Nach 
f eh  jago  mat!  Ka  rit  dwota  mal,  ka  tero  fqkafeh,  re  bode  bene;  de  bah  ritya 


124  Political  Institutions 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIN 

bute.  Ka  e kobo  kine:  Sholo,  nini  yan  bene  ! fd  fa  wa  kifa  kwd!  yu  neni  ki  via 
ki  dock.  Ka  dan  ye:  wuo  wub  wub  bene.  Ka  dean  kal,  ka  shivop  kifa  kobe  rit.  Ka 
dok  kal , wtke  tyen  Nikan.  Ka  jal  eni  gon } ka  e kedo.  Ka  dean  shwop , min  tuma 
kwop.  Ka  rit  e kiti  ki  Ian  meko , Ian  duon , lane  jag o.  Ka  tero  e keto,  men  kedo 
fote  gen , men  kedo  fote  gen 

The  chiefs  are  sent  for;  and  the  people  (together with  the  chiefs)  come,  they 
assemble  and  talk  about  the  matter.  And  the  king  is  seized,  and  brought  (back) 
into  his  own  village.  He  is  brought  to  a large  place,  and  there  he  is  (publicly) 
elected  outside  the  courtyards.  They  assemble  in  the  court  of  Nyikang,  the 
large  court;  and  the  people  pray,  they  pray  to  God,  and  they  pray  to  Nyikang 
too;  during  this  time  the  king  is  held  fast.  When  this  (praying)  is  finished, 
water  is  sprinkled  on  his  body  by  all  people;  he  is  brought  into  a yard  and 
is  washed  by  the  wives  of  the  king.  After  that  his  body  is  covered  with  clothes, 
with  royal  clothes,  and  a royal  spear  is  given  to  him;  then  he  goes  up  to  his 
royal  hut,  he  goes  up  into  it,  and  stays  there  one  year.1  When  the  year  is 
passed,  the  people  (the  chiefs)  gather,  and  the  people  of  Nyikang  are  sent  for. 
They  are  brought  from  Akuruwar,  the  village  of  Nyikang.  They  come  and  bring 
(the  wooden  statues  ot)  Nyikang  and  (of)  Dak,  they  are  beautifully  adorned, 
many  ostrich  feathers  are  tied  to  them.  When  they  are  brought,  the  people 
cry:  ’’Nyikang  has  come!“  Now  cattle  is  brought,  and  a man  is  sought,  they 
bring  him,  strip  his  clothes  off  him,  and  bind  him.  He  is  laid  on  the  ground 
in  the  midst  of  the  road.  And  all,  all  the  people  come,  the  king  in  their  midst, 
and  the  people  pass  over  the  back  of  this  man,  they  step  over  him.  When  that 
is  done,  the  people  of  Nyikang  come,  and  bring  a whip,  and  the  people  run 
away;  — the  king  catches  hold2  of  a girl  — they  run  3 away  because  of  the 
[According  to  Hofmeyer  (Anthropos  V,  page  333)  this  girl  is  always 
taken  from  the  clan  of  the  Kwa-okal : ’’The  Kwa-okal  come  from  the 
Bahr  el  Ghasal ; their  ancestor  was  a relative  of  Nyikang ; but  a crime 
committed  by  one  among  them  against  the  house  of  Nyikang,  reduced 
the  clan.  They  were  declassed  to  ordinary  Shilluks,  and  as  a punishment 
for  their  crime  they  were  sentenced  to  pay  a girl  to  the  king.  This  contri- 
bution has  to  be  delivered  whenever  a new  king  is  elected,  but  in  course 
of  time  it  has  become  an  honour  and  a profitable  business  . . . This  girl 
always  stands  at  the  king’s  side  during  the  ceremonies  of  election.  For  this 
tribute  the  clan  receives  clothes,  beads,  bells,  lances,  and  harpoons.  A 
hole  in  the  ground  near  Fashoda  is  filled  with  sheep;  besides  cows  and 
oxen  are  driven  into  it,  as  many  as  may  find  place ; these  also  belong  to 
the  relatives  of  the  girl.  This  girl  is  now  called  nya  kwer  (i.  e.  child  be- 
longing to  the  authority.  W.). 

1 oi’:  “one  day“  ? 

3 or:  “is  held  fast  by“? 

3 vide  page  128,  2 a. 


Election  of  King.  Taxes  125 

mu 

There  are  several  other  clans  which  have  the  privilege  of  performing 
certain  ceremonies  in  connection  with  the  election  of  a king.  One  has  the 
duty  of  fanning  the  king  with  a feather  of  the  king  of  birds,  another  has  to 
secure  the  dura  sticks  with  which  the  party  of  the  king  defeats  the  party 
of  the  enemies/4] 

people  of  Nyikang,  lest  they  be  beaten  by  the  people  of  Nyikang;  for  they  (the 
latter)  beat  all  people,  and  every  one  who  is  beaten,  is  put  into  a separate 
place  and  has  to  pay  a fine  to  the  people  of  Nyikang.  All  the  people  try  to  run 
into  a house. 

Now  a cow  is  brought,  the  cow  is  speared,  and  the  king  is  brought  out.  All 
the  people  come,  all  the  chiefs,  and  they  place  the  king  outside  the  door  of 
the  great  court;  the  people  pray.  The  king  is  given  these  commandments:  ”Do 
not  do  any  wicked  things!  Do  not  kill  people!  Govern  the  country  of  the  chiefs 
in  peace !“  And  the  king  rises,  and  all  the  people  go  down,  they  kneel  on  the 
earth,  but  the  wives  of  the  king  kneel  beside  him.  And  he  says:  ”Ye  Shilluk 
people  all,  look  at  me!  This  is  the  country  of  my  father  and  my  grandfathers; 
you  will  live  a peaceful  life  through  me!“  And  all  the  people  say:  ”Our  father, 
our  father !“  A cow  is  brought,  and  is  speared  on  account  of  the  prosperity 
(for  the  good  speed)  of  the  king.  And  cattle  are  brought,  and  given  to  the 
people  of  Nyikang.  And  the  man  (who  was  bound)  is  released,  and  goes  home. 
Another  cow  is  speared,  which  finishes  the  matter.  And  the  king  is  covered 
with  certain  clothes,  big  clothes,  royal  clothes.  Now  the  people  scatter,  each 
one  goes  to  his  own  country. 

27.  How  Clothes  are  secured  for  the  Royal  Court. 

Ka  tero  ka  be  dwar  hi  lai,  lai  kwer,  gyek.  Ka  tero  e kedg  bene,  ge  gir , ka  jak 
e lamo:  yina  yik  dan , kwobe  pen  anan,  lai  tyek,  lai  kwer  die,  u de  tun  u twoye,  u 
chudo  die.  E lamo : yina  yik  Nikahg,  ken  an  pay  a yi,  wo  ku  tote  ki  kwop  ! E ko : 
e,  kwaye  dan,  nak  lai  ki  dock,  u kur  bon  e gbn;  neke  dock,  kaji-te-bdho  ! Ka  dyel 
kal , ka  chwop,  ka  gyeiig  kal,  ka  hoi,  ka  dwar  e kedo , ka  tun  dwar  kel,  ka  gyek  nek 
ge  gir,  ka  tero  beno , ka  jak  e chukg,  ka  lai  tyer,  ka  ge  rumg  tyerg,  kajahe  dugh, 
ka  lai  ggchi,  ka  e ko : jagi,  kel  mok,  ka  e ko  jak  hate : kel  mok,  hen.  Ka  ge  hen. 
Ka  ge  rumg  hehg,  ka  ge  kel,  kite  be  tyero ; ka  jagg  ko  kine : ho?  E ko : e,  de  wa 
ba  kadg  gen?  Ka  e kapg  dean,  ka  dean  kel,  ka  jak  chon,  ka  ge  kedg  ka  Badiodg. 
Ka  rit  hack,  ka  ko:  jak  a bi.  Kine:  wuo,  wg  bil  Wu  kali  hg?  Wg  kalijamd  kwer. 
Kine : ge  adi  ? Kine  pyar  abikyel.  E kg : dock  ! Ka  rit  e kang  wan  (rwan)  dugh, 
ka  weke  jak,  ka  nek.  Ka  jak  e rijo,  ge  chamo  ki  dean.  Ka  ge  hSchb.  Kine:  wuo, 
ba  with  ? Kme : e,  mitu  jwgk ! Ka  jak  e bedg,  ka  muki  tyeh,  ka  ge  rijo,  ge  mgglg. 


1 26  Po litical  Ins titutions 

lllll!lllllllllllllllllllllll!IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII!llillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!!l!lllllllllllllllllllllllllllllllllllll!!illllll|||||||||||||||||||||||||||||||||| 
Kine:  a,  dock,  ket,  kalu  jwok!  Ka  ge  beno.  Ka  ge  wane  fote  gen,  ka  bul  goch,  ka 
tero  chono  ki  bul.  Ka  ge  logo : wuna  yik  tero , e,  w6  duok,  de  bet  pen  mht. 

The  people  go  hunting  game,  a game  for  the  king,  a gyek-antelope.  And  all 
the  people  go,  they  are  many,  and  the  chiefs  address  them;  ”0  ye  people, 
(hear)  a commandment  of  the  king,  concerning  the  gyek-antelope,  which  belongs 
to  the  king:  if  any  man  let  the  game  escape,  he  shall  surely  he  fined!"  Then 
they  pray.  ”0  Nyikang,  this  matter  is  under  your  auspices!  Do  not  suffer  us 
to  have  any  mishap!  You  grandfather  of  man,  kill  the  game  well,  so  that  we 
may  incur  no  debts ! May  it  he  killed  well,  0 Nyikang !"  Then  a goat  is  brought, 
it  is  speared;  a fowl  is  brought  and  cut  up.  Now  the  hunting-party  arises,  each 
part  (goes)  in  a different  direction.  And  when  many  antelopes  have  been  killed, 
the  people  come  hack,  and  the  chiefs  assemble,  and  the  game  is  brought  before 
them;  when  they  have  brought  it  all,  the  big  (district-)  chief  divides  the  animals, 
and  says:  ’’This  chief  shall  take  this,  and  this  one  shall  take  that;"  then  he 
says:  ”Tan  it!"  And  they  tan  it.  When  they  have  finished  tanning,  the  skins 
are  brought  before  the  chief  for  examination.  The  chief  (when  he  has  examined 
them)  says;  ’’All  right !"  Again  he  says;  ’’Shall  we  not  bring  them  (to  the  king)?“ 
He  seizes  a cow,  which  they  take  with  them  (to  Fashoda);  all  the  chiefs 
assemble,  and  go  to  Fashoda.  When  they  arrive  there,  they  ask  for  permission 
to  enter  (the  royal  court).  It  is  said  to  the  king:  ’’The  chiefs  have  come.“  They 
greet  the  king:  ”Our  Lord,  we  have  come.“  He  asks:  ’’What  do  you  bring?" 
They  answer:  ”Whe  have  brought  royal  goods. “ The  king  asks:  ”How  many?“ 
They  reply:  ” Sixty. “ He  answers:  ’’Very  well.“  Then  the  king  brings  a big 
steer,  and  gives  it  to  the  chiefs.  The  steer  is  killed,  and  the  chiefs  stay  to  eat 
it,  together  with  a cow.  Then  they  ask  the  king  for  permission  to  go:  ”Our 
lord,  shall  we  not  go  now?  (we  will  go  now!)“.  The  king  answers:  ’’Why,  hold 
fast  (to)  God  (that  is:  stay!)"  So  the  chiefs  remain;  and  beer  is  strained,  and 
they  stay  to  drink.  Afterward  the  king  says:  ’’Well,  all  right,  go  now  with 
God!" 

When  they  come  home  and  approach  their  villages,  the  drum  is  beaten,  and 
the  people  dance  to  the  drum;  then  they  address  the  people;  ”0  ye  people, 
we  have  returned;  may  the  country  live  in  peace!"  1 

28.  Making  Boats  for  the  King. 

A ket  tero  be  nwot  ki  gat,  yete  kwer,  ka  tero  nitdb,  ka  yat  kal,  kd  terb  beno,  ka 
tero  warn  fach.  Ka  jago  chwol,  ka  yat  tyer  kd  e neno,  ka  e kapo  me,  ka  e ko:  kwaii 
yet  ak!  Ka  kwdn,  ka  e ko:  mok  an  ba  mok  At,  ka  mok  an  tyen,  ka  ge  kwoch,  ka 
ge  beno  gin  keau  Bachodo. 


The  cfyefc-antelope  belongs  to  the  king,  out  of  its  hide  clothes  for  the  king’s  wives  are  made. 


Pr  ovinces  i2y 

lIllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllltM 

The  people  go  to  cut  boats,  boats  for  the  king;  and  the  people  cut  them, 
and  bring  the  boats,  all  the  people  come  (with  the  boats),  and  when  they 
approach  the  village,  the  chief  is  called;  the  boats  are  put  before  him  for 
examination.  He  looks  at  them,  and  seizes  some,  saying:  ’’Take  these  boats !“ 
They  are  taken,  then  he  says : ’’These  belong  to  the  king“  ; they  are  hewn  (car- 
ved), are  sewn  together,  and  after  that  they  row  them  to  Fashoda. 


29.  Provinces  of  the  Shilluk  country 

beginning  from  south. 


1 . Tuno 

2.  Nejwado 

3.  Deno 

4.  Dor 

5.  Nelowak 

6.  Wobb 

7.  Dybl 

8.  Fenikan 

9.  ArySker 

IO.  Agunjwok 

1 1 . Ajogo 

12.  Fakan 

13.  Obdyabwijbp 

14.  Obai-Dego 

1 5 • Adidean 

1 6.  Fenidwdi 

17.  Owoshi 

18.  Tivoro 

19.  Awau 

20.  Dur 

21.  Adodb 

22.  Dot 

23.  Adokon 

24.  Awarejwqk 

25.  Kwbgo 

26.  Obwa 

27.  Maldkal 

28.  Famat 

29.  Ogot 

30.  Wdu 

31.  Fadet 

32.  Fdtau 

33-  Bbt 

34.  Nbnarb 

35-  Bdl 

36.  Fabur 

37.  Bed 

38.  Agodo 

39.  Yon 

40.  Lul 

41.  Kwom 

42.  Pachodb 

43.  Agworo 

44.  Neger 

45.  Gblbano 

46.  Fadean 

47-  Lemo 

48.  Kodok 

49.  Golo 

50.  j Kwochan 

51.  AM 

52.  Detwok 

53.  Burbek 

54.  Mai 

55.  AbySnai 

56.  Ogbn 

57-  Famkan-Otego 

58.  Nelyech 

59.  Atwodwqi 

60.  Turb 

6 1 Tombt 

62.  Akuruwar 

63.  Abur 

64.  Mano 

65.  Mwbmq. 

The  Clans  or  Divisions  of  the  Shilluk  People. 

The  Shilluks  are  divided  into  a number  of  clans  or  tribes,  each  of  which  is 
traced  back  to  a common  ancestor.  In  most  cases  this  ancestor  is  a man,  but 
some  of  the  clans  claim  descendency  from  an  animal. 

The  following  names  of  the  clans  and  all  the  remarks  added  have  been  pro- 
cured by  Reverend  D.  Oyler,  of  Doleib  Hill,  who  collected  them  from  an  assem- 
bly of  natives,  and  had  them  afterwards  examined  by  some  Shilluk  men  who 


128  Political  Institutions 

llillllilllllllllllllilllllllllllllllllllllllll||llllllllllllllllllllllllllllllllllllll!illllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll||||||||||N 

are  known  for  being  well  versed  in  the  history  and  traditions  of  their  people. 

The  names  are  given  in  the  succession  in  which  the  natives  enumerated 
them.  If  there  are  two  different  traditions  of  a clan,  the  second  is  introduced 
by:  ”Diff.“ 

The  word  Kwa  means  ’’descendant." 

[Hofmeyer  in  ’’Anthropos"  enumerates  13  clans  and  gives  some  remarks 
on  four  of  them.] 

/.  Kwa-Ajal,  was  founded  by  Jal,  one  of  the  men  who  came  with  Nyikang 
from  his  earlier  home.  They  live  at  Nyelwak.  They  lay  out  the  circle  for  build- 
ing the  house  of  Nyikang.  — Diff.:  the  clan  was  founded  by  Milo,  who  named 
it  after  his  son  Jal.  Milo  waged  war  with  the  sun,  and  got  a cow.  When  Nyikang 
saw  it  he  was  pleased  and  asked,  where  he  got  it.  On  learning  it  had  been 
gained  from  the  sun,  he  sent  Milo  back  for  more.  The  latter  managed  to  steal 
several;  but  the  sun  became  angry  and  burnt  Milo  and  his  people.  Eventually 
a battle  occurred,  in  which  the  sun  succeeded  in  killing  all  the  cattle  except  a 
pair  of  calves,  which  Milo  saved  by  wrapping  them  in  his  cloth.  He  got  them 
safely  to  earth. 

2 . Kwa  Mali  was  founded  by  a man  and  a woman  who  came  down  from  above 
(mal).  They  left  their  children  on  earth  and  ascended  again.  — Diff.:  they 
died  on  earth;  their  home  is  Malakal. 

2 a.  Kwa  Leki  was  founded  by  two  celestial  beings,  a man  and  his  wife.  It 
gets  its  name  from  the  large  wooden  pestle  that  the  Shilluks  use  in  crushing 
their  dura.  They  quarrelled  over  a lek;  the  man  wanted  to  use  it  to  stir  the 
cow  dung,  at  the  same  time  the  woman  said  she  needed  it  for  crushing  dura. 
Neither  would  yield  to  the  other.  Seizing  the  lek  they  fought  over  it.  So  violent 
was  their  quarrel  that  they  fell  to  earth.  Nyikang  captured  them  and  told  them 
to  settle  at  Malakal.  The  woman  taught  the  people  to  make  beer.  Later  they 
escaped  and  returned  to  the  skies.  At  the  crowning  of  the  king  their  descendants 
strike  the  people  with  whips  of  sheep  skin.  The  lek  over  which  they  quarrelled, 
is  now  at  Malakal.  — Diff.:  they  died  at  Malakal;  and  this  is  the  same  division 
as  No  2,  and  should  not  be  counted  as  a separate  division.  — 

[This  last  remark  is  no  doubt  right,  as  both  2 and  2 a are  of  the  same 
’’celestial"  origin;  moreover  Hofmeyer  in  ’’Anthropos"  gives  a description 
of  the  kwa  Mal  which  is  identical  with  that  of  our  kwa  Lek.  W.] 

3.  Kwa  Oman , was  founded  by  a woman  who  was  a wife  of  Nyikang.  They 
do  not  appear  to  have  a special  function;  live  at  Ogot.  — Diff.:  was  founded 
by  a man  named  Oman;  they  help  to  build  the  house  of  Nyikang.  Oman  was 
found  by  Nyikang  in  the  Shilluk  country. 

Kwa  Mon s was  founded  by  Mon ; Mon  was  found  in  the  Shilluk  country 


Clans  129 

lllilllllllllllllllll!lllllll!llllllllllllllllllllllllllllllll!li!llll!lll!llllllllllllllllll!lllllllllllllilli!illllllllllllIlllllllllillillllllllll!llllllllllillliilillllllllllllllllllllillllllllliillllllillllllilH 

by  Nyikang  and  became  his  servant.  They  help  to  build  the  house  of  Nyikang 
at  Wau.  They  live  at  Ogot.  — Identical  with  3? 

3.  Kwa  Ju,  or  Kwa  Jok , was  founded  by  Ju,  a half-brother  of  Nyikang  on  his 
father’s  side.  Ju  built  the  house  for  Dak.  The  Kwa  Ju  build  the  three  houses 
of  Dak  in  Filo  on  the  White  Nile.  When  they  have  finished  building  the 
house,  an  ox  is  killed  by  a half-brother  of  the  king. 

They  live  at  Mainam. 

6.  Kwa  Nyadwai,  was  founded  by  Nyadwai,  an  ancient  king  of  the  Shilluks; 
he  was  the  son  of  Tugo.  They  are  found  at  Apio  and  Adit-deang.  They  help  to 
build  the  house  of  the  king.  — The  son  of  Nyadwai  was  a servant  of  Abudok. 

7.  Kwa  Gwar,  was  founded  by  Gwar,  a servant  of  king  Dokot.  They  build 
the  houses  of  Dokot  in  three  villages.  They  give  the  skins  of  Mrs.  Gray’s 
waterbuck  to  the  king.  Their  village  is  Chet-Gwok. 

8 . Kwa  Nyikang,  was  founded  by  Nyikang,  a servant  of  king  Nyikang.  They 
help  to  build  the  house  of  Nyikang.  Their  village  is  Fakang  (the  village  of 
Kang).  — Diff. : it  was  founded  by  Olam,  a servant  of  Nyikang.  01am  was 
captured  by  Nyikang  in  the  river,  and  brought  out.  Nyikang  settled  him  in  the 
country.  Olam  is  said  to  have  been  a man  of  tremendous  appetite. 

g.  Nwon,  was  founded  by  a hippo-hunter  named  Nwon.  He  was  found  near 
Doleib  Hill  by  king  Abudok.  The  name  Nwon  means  to  walk  in  a stealthy 
manner.  They  help  to  build  the  house  of  Abudok.  Their  village  is  Twara. 

70.  Kwa  Ret  (or  rit,  i.  e.  king),  was  founded  by  Nyikang.  They  all  go  to  the 
crowning  of  a king.  Their  village  is  Filo. 

11.  Kwa  Tuki,  was  founded  by  a person  that  Nyikang  discovered  by  the 
river.  They  taught  the  Shilluks  to  build  the  tuki  (hearth-stones).  It  is  made  of 
three  small  pillars  of  mud  built  in  a triangular  shape.  On  the  tuki  the  cooking 
vessel  is  placed.  Before  the  Shilluks  were  taught  to  build  the  tuki,  they  used 
to  dig  a little  hole  in  the  ground  for  the  fire.  The  Kwa  Tuki  help  to  care  for 
the  cattle  of  Nyikang.  They  live  at  Didigo. 

12 . Kwa  Cliwal,  was  founded  by  Chwal,  who  was  found  in  the  Shilluk  country 
by  Nyikang.  They  live  in  Fone  Nyikang,  and  help  to  build  the  house  of  Nyi- 
kang. — Diff.:  Chwal  was  found  on  his  way  here. 

13.  Kwa  Jan  Nyikang ; he  had  a Dinka  wife,  her  people  founded  this 
division.  They  live  at  Ojodo,  and  help  to  build  the  house  of  Dak.  — Diff.:  it 
was  founded  by  a Dinka,  who  was  the  son  of  Gok,  and  came  of  his  own  free 
will. 

j^.  Kwa  Tug  a,  was  founded  by  Tuga,  a foreigner.  They  say  he  was  an  Arab. 
Nyikang  married  Tuga’s  sister,  and  her  brother  followed  her. 

13.  Kwa  Kelo,  was  founded  by  Okelo,  a servant  of  Nyikang.  He  taught  the 

WESTERMANN,  The  Shilluk  People.  9 


130  Political  Institutions 

llllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllNIIIIIIIIIIIIIIIIH 

Shilluks  how  to  prepare  the  mud  for  the  tuki.  They  live  at  Forte  Nyikang,  and 
help  to  build  the  house  of  Nyikang  at  Forte  Nyikang.  — Diff. : Okelo  was  a 
Nuba,  whose  sister  was  married  by  Nyikang.  Vide  n. 

1 6 • Kwa  Oguti,  was  founded  by  Guti,  a servant  of  Nyikang.  He  came  into 
this  country.  They  live  at  Twara  and  tear  down  the  old  houses  of  Nyikang. 

ij.  Kwa  Dak , was  founded  by  Dak,  a servant  of  Nyikang.  They  cut  the  first 
dura  stalks  for  the  house  of  Nyikang;  they  live  at  Owichi.  — Diff.:  Dak  was 
the  son  of  Nyikang;  they  build  the  house  of  Abudok. 

j8>  Kwa  Oshollo,  was  founded  by  Oshollo,  a servant  of  Odak.  They  build  the 
houses  of  Odak,  and  live  at  Malakal.  — Diff.:  Oshollo  was  the  son  of  Dak; 
they  build  the  house  of  Oshollo,  and  also  the  king’s  house. 

ip.  Kwa  Nebodo,  was  founded  by  Nyikang’s  blacksmith  (bqdo).  He  furnishes 
the  name  for  skilled  workmen.  They  live  at  Nyelwak,  and  help  to  build  the 
house  of  Nyikang  at  Forte  Nyikang.  Each  year  they  give  the  king  dried  hippo 
meat. 

20.  Kwa  Guga,  was  founded  by  a man  who  once  sat  near  Nyikang  like  a 
buzzard  watching  for  meat.  They  live  at  Nyelwal  and  help  to  build  the  house 
of  Nyikang. 

21 . Kwa  Obogo,  was  founded  by  Obogo,  a servant  of  Nyikang  that  had  come 
with  him.  When  they  arrived  at  the  Nile,  the  current  was  blocked  up  with  sudd, 
so  that  they  could  not  find  a crossing.  Then  Obogo  told  Nyikang  to  kill  him.  He 
was  consequently  thrust  with  a spear.  When  his  blood  touched  the  sudd,  it 
parted,  and  a clear  passage  was  furnished  for  Nyikang  and  his  party.  Obogo’s 
self-sacrifice  took  place  ”at  the  end  of  the  earth. “ They  live  in  Forte  Nyikang, 
and  help  to  build  the  house  of  Nyikang.  Vide  5 1 . 

22 . Kwa  Ogeko,  was  founded  by  Ogek,  a servant  of  Nyikang.  They  get  their 
name  from  the  fact  that  they  were  the  herders  of  the  sacred  cow  that  Nyikang 
got  from  the  river.  They  are  found  at  Wau. 

2j.  Kwa  Nemwal  (’’the  crawlers^),  used  to  be  a part  of  No.  10,  but  Nyikang 
became  angry  with  them  and  said  they  could  no  longer  belong  to  the  Kwa  Ret. 
They  help  to  build  the  house  of  Nyikang  and  furnish  hippo  meat  to  the  king. 
— Diff. : it  was  founded  by  Uwal,  who  was  a member  of  No.  17.  The  division 
was  effected  peaceably,  because  the  Kwa  Dok  had  become  too  large  for 
convenience.  They  help  to  build  the  house  of  Chal.  Their  residence  is  at 
Tonga. 

24.  Kwa  OM,  was  founded  by  people  that  Nyikang  found  in  the  Shilluk 
country.  They  first  dug  in  the  ground.  They  help  in  building  the  house  of  Nyi- 
kang. When  a king  is  crowned,  the  chief  of  this  division  gives  one  of  his  daugh- 
ters to  the  king.  — Remark.  This  division  seems  to  be  the  same  as  Hofmeyer’s 


Clans  1 3 1 

iiiuiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

Kwa  Okal,  of  whom  lie  says,  ’’They  have  come  from  the  Balir  Ghasal;  their  an- 
cestor was  a relative  of  Nyikang.  But  a crime  which  they  committed  became 
the  cause  of  their  clan  being  decimated.  They  became  common  Shilluks,  and 
as  a punishment  for  their  crime  they  had  to  pay  a girl  to  the  king.  This  tribute 
is  repeated  at  each  new  election.  The  girl  is  called  nya  Kwer“  (i.  e.  girl  of  the 
authorities,  girl  of  taxes).  Vide  also  ij. 

25.  Kwa  Lobo,  or  Oshu,  was  founded  by  Oshu,  the  son  of  Lobo,  a servant  of 
Abudok,  who  was  found  in  the  Shilluk  country.  They  help  to  build  the  house 
of  Abudok,  their  residence  is  in  Owichi.  — Diff.  it  was  founded  by  Okola,  the 
husband  of  Lobo;  they  were  the  parents  of  Oshu;  servants  of  Nyikang. 

26 . Kwa  Buna  ( Buho ?),  was  founded  by  foreigners  who  have  come  in.  To 
become  a member  in  good  standing  it  was  necessary  for  the  member  of  each 
family  to  give  a daughter  to  the  king.  The  ancestors  of  the  division  were  stran- 
gers who  married  Shilluk  women  and  took  up  residence  in  the  Shilluk  country. 
They  are  found  at  Nyigir. 

27.  Kwa  Ororo;  are  the  same  as  23  (?)  Are  found  at  Yonj. 

28.  Kwa  Dokot,  was  founded  by  Bokot,  a servant  of  Dak;  they  were  found 
in  the  Sobat  region  by  Nyikang.  According  to  some  they  are  the  descendants 
of  Dokot.  They  build  the  house  of  Dak.  Their  residence  is  at  Gur. 

29.  Kwa  Kimono,  was  founded  by  Nimqho,  who  was  found  here  by  Nyi- 
kang, who  married  his  daughter.  They  live  in  Gur. 

jo.  Kwa  Owen,  was  founded  by  a man  who  tried  to  deceive  Nyikang.  The 
name  Owen  means  deceiver.  They  are  servants  of  Nyikang,  and  help  in  build- 
ing his  house.  Nyikang  brought  them  from  a distance;  they  live  in  Fone  Nyi- 
kang. 

ji.  Kwa  Oreto,  was  founded  by  Oreto,  whom  Nyikang  found  in  the  Shilluk 
country.  They  help  to  build  the  houses  of  Nyikang  and  Dak.  Their  residence 
is  in  Nigu  and  Wubo. 

j2 . Kwa  Wuh,  was  founded  by  a man  who  tried  to  hide  all  the  fish  of  a 
certain  kind  (eshura ) from  Nyikang.  When  Nyikang  asked  for  them,  he  said 
there  were  none ; but  his  treachery  was  found  out.  If  any  of  this  division  eat 
of  this  kind  of  fish,  he  will  die.  They  are  found  at  Tonga  and  furnish  fish  and 
other  water  animals  to  the  king.  They  also  help  in  building  the  house  of  Nyi- 
kang. 

jj.  Kwa  Nishine,  was  founded  by  a man  that  Nyikang  found  near  Tonga. 
They  live  at  Tonga,  and  help  to  build  the  house  of  Nyikang. 

j£.  Kica  Nai,  was  founded  by  Nai,  a servant  of  Dak.  They  help  to  build 
the  house  of  Dak  that  used  to  be  on  the  mission  ground  at  Doleib  Hill.  They 
are  found  at  Obai  and  Abijop. 


9 


132  Political  Institutions 

iiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

33.  Kwa  Dwai,  was  founded  by  Dwai,  a servant  of  Dak.  They  help  to  build 
the  house  of  Dak  and  are  found  at  Fone  Nyikang.  — Diff.:  Dwai  was  a servant 
of  Nyikang.  He  was  a Nuba,  who  came  into  the  country  and  was  taken  by 
Nyikang. 

[This  last  remark  is  probably  right,  as  the  Nubians  are  generally 
addressed:  Nya  Dwai.] 

36.  Kwa  Agodo , was  founded  by  Agddo,  a servant  of  Nyikang.  He  was  a 
foreigner  that  Nyikang  found  here.  They  live  in  Obuwa,  and  help  to  build  the 
house  of  Nyikang.  — Diff.:  they  build  the  house  of  Oshollo  in  Ditong. 

jy.  Kwa  Nideah , was  founded  by  a Dinka  who  came  into  the  Shilluk  country. 
They  live  at  Obai,  and  build  the  house  of  Dak. 

38-  Kwa  Nikogo,  was  founded  by  Nikogo,  a servant  of  Nyikang.  Nyikang 
found  him  in  this  country.  They  build  the  house  of  Nyikang;  their  residence  is 
at  Didigo. 

jg.  Kwa  Dun,  was  founded  by  Aduh , a Dinka,  who  was  a servant  of  Abudok. 
They  are  found  at  Owichi.  — Diff. : he  was  a servant  of  Nyikang. 

40.  Kwa  Okwai , was  founded  by  Okwai,  an  ancient  fisherman  found  in  this 
country  by  Nyikang.  They  live  at  Adodo  and  build  the  house  of  Nyikang.  — 
Diff.:  he  was  a Dinka,  and  was  found  by  Duwat. 

^ li.  Kwa  Jalo,  was  founded  by  Jalo,  a servant  of  Odak.  They  live  at  Adit- 
deang,  and  build  the  house  of  Odak.  — Diff. : he  was  a son  of  Duwat. 

42.  Kwa  Ogwat,  was  founded  by  Ogwat,  a servant  of  Odak.  They  build  the 
house  of  Odak.  Tonga  is  their  home. 

43.  Kwa  Omal,  was  founded  by  Omal,  a servant  of  Odak.  They  build  the 
house  of  Odak;  their  residence  is  at  Malakal.  — Diff.:  They  are  the  same  as 
No.  2,  and  should  not  be  counted  as  a separate  division.1 

44.  Kwa  Wan , was  founded  by  Wan,  who  crowned  Nyikang.  Wang  was  found 
in  the  Shilluk  country.  They  live  at  Okun  and  Dur;  they  have  a part  in  the 
crowning  of  the  king. 

43.  Kwa  Okono  was  founded  by  Okgtio , a servant  of  Nyikang,  who  was 
found  in  the  country  by  the  latter.  They  live  at  Kakugo,  and  help  to  build  the 
house  of  Nyikang.  — Diff. : They  build  the  house  of  Dak. 

46.  Kwa  Duwat , was  founded  by  Duwat,  a servant  of  Dak.  They  are  the 
chief  of  the  servants  of  Dak;  they  live  at  Filo. 

4y.  Kwa  Ku,  was  founded  by  Oku,  a servant  of  Nyikang.  Nyikang  found 
him  on  the  bank  of  the  river  in  the  Shilluk  country.  They  build  the  house  ol 
Nyikang.  Their  home  is  Arumbwut. 

4.8.  Kwa  Yodo,  was  fonded  by  Oyodo , a servant  of  Nyikang,  found  in  the 
Shilluk  country.  They  help  to  build  the  house  of  Nyikang.  Their  home  is  in 

1 They  may,  however,  be  a subdivision  of  2,  as  Omal  means  ’’descendant  of  Mal.“ 


Clans  133 

<ll!ll!lllllllllllllllillflllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllilllllllllllllllllllllll!lllll!lllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllilllllllll!Illlillllllllllllll 

Forte  Nyikang.  — Diff:  Nyikang  brought  Oyodo  from  a distance. 

KwaOkogi,  was  founded  by  Okogg,  a servant  of  Nyikang,  He  was  brought 
from  the  Nuba  country.  They  help  to  build  the  house  of  Nyikang.  Their  resi- 
dence is  at  Detwuk.  — Diff.:  he  was  found  in  the  Shilluk  country. 

jo.  Kwa  Mui , was  founded  by  Orrtui , a Nuer  servant  of  Nyikang.  They  live 
at  Adit-deang. 

ji.  Kwa  Obon,  was  founded  by  Obon,  a servant  of  Nyikang.  He  was  found 
in  the  Shilluk  country.  He  ate  the  meat  cleaned  off  the  skin  of  Nyikang’s 
cattle.  They  live  at  Nyelwal.  — Diff. : Obon  was  brought  here  by  Nyikang. 

j2.  Kwa  Chwai  (’’soup”),1  was  founded  by  Chwai,  a servant  of  Nyikang,  who 
was  found  here.  Their  functions  are  the  same  as  the  preceding,  except  that  when 
an  ox  of  Nyikang  is  killed,  they  get  the  soup.  They  live  at  Nyelwal. 

jj.  Kwa  Ring , (”meat“),  was  founded  by  Riho,  a servant  of  Nyikang,  who 
was  found  in  the  Shilluk  country.  At  the  killing  of  an  ox  of  Nyikang  they  get 
the  meat. 

J4_.  Kwa  Fyen  (”skin“),  was  founded  by  Ofyen,  a servant  of  Nyikang  found 
in  the  Shilluk  country.  They  get  the  skin  of  Nyikang’s  cattle.  They  live  at 
Nyelwal. 

jj.  Kwa  Wich  (”head“),  was  founded  by  Owich , a servant  of  Nyikang  found 
in  the  Liri-country  (Kordofan).  They  get  the  head  of  Nyikang’s  cattle.  Their 
home  is  at  Nyelwal.  — Diff. : Wich  was  a Dinka. 

j6 . Kwa  Shin , (’’intestines44),  was  fonnded  by  Shin , a servant  of  Nyikang. 
They  get  the  intestines  of  Nyikang’s  cattle ; live  at  Nyelwal. 

jj.  Kwa  Nileho,  was  founded  by  Olen,  a Nuer  servant  of  Nyikang.  They 
help  to  build  the  house  of  Nyikang.  Their  residence  is  Tonga. 

j8.  Kwa  Nyidok,  was  founded  by  Odok,  a servant  of  Dak.  They  help  in 
building  the  house  of  Nyikang.  Their  home  is  Dur  and  Obai. 

jg.  Kwa  Ayado,  was  founded  by  Ayado , a servant  of  Dak.  They  make  a 
preparation  of  bean  leaves  and  give  it  to  the  king,  who  puts  it  on  his  body. 
They  are  found  at  Dur.  — Diff. : he  was  a servant  of  Nyikang,  they  help  to 
build  the  house  of  Nyikang  at  Malakal. 

do.  Kwa  Anut,  was  founded  by  Anut,  a servant  of  Nyikang  found  in  the 
Shilluk  country.  They  taught  the  Shilluks  to  make  fire  by  friction.  At  the  crown- 
ing of  the  king  they  make  fire.  They  are  found  at  Fotou. 

61.  Kwa  Nyerit,  are  descendants  of  Nyikang.  They  are  the  royal  class.  The 
king  is  chosen  from  among  them.  Their  village  is  Yoyin,  Vide  10 . 

62.  Kwa  Don,  was  founded  by  Odoh,  a Nuba,  who  came  into  the  country. 
He  was  a servant  of  Nyikang.  They  help  to  build  the  house  of  Nyikang.  Their 
village  is  near  Tonga. 


1 These  and  some  of  the  following  as  well  as  of  the  preceding  names  are  apparently  not  really 
names  of  ancestors. 


134  Political  Institutions 

llllllllllllllllllllllllllll!lllllllllllllllllllilllllllllllllll!llllllllllllllfllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllllllll!llllllllllillllllllllllllll!llllllllllllllllllllllllll!llllllllll|||||||||||||||||||| 

63.  Kwa  Odeho , was  founded  by  Oden , a servant  of  Abudok.  They  help  to 
build  the  house  of  Abudok.  Their  village  is  Twara.  He  came  into  the  country. 

64.  Kwa  Wubo,  was  founded  by  Wubo , a servant  of  Nyikang.  He  was  a 
brave  man,  who  was  never  afraid.  When  the  cows  of  Nyikang  got  into  his 
dura,  he  watched  them,  and  killed  one  cow.  Nyikang  told  him  that  something 
bad  would  happen  to  him.  As  a result  his  village  was  attacked  by  the  Nuers, 
and  a large  part  of  his  descendants  were  killed ; so  it  is  a small  division  now. 
Wubo  was  very  skilful  in  the  use  of  weapons.  — They  do  not  rub  ashes  on 
their  faces  and  bodies.  They  help  to  build  the  house  of  Nyikang.  They  live  at 
Ajwogo. 

63.  Kwa  Nikai,  was  founded  by  Kir,  a servant  of  Nyikang.  He  was  found 
at  a distance.  At  the  death  of  the  king  they  beat  the  drum.  They  live  in  Gur. 

— Diff.  he  was  found  in  the  river  by  Nyikang. 

66.  Kwa  Yd,  was  founded  by  Yd,  a servant  of  Odak.  They  help  to  build  the 
house  of  Odak.  Their  village  is  Obwo.  — Diff.:  he  was  a servant  of  Nyikang; 
they  help  to  build  the  house  of  Oshollo. 

67.  Kwa  Gau,  was  founded  by  Ogau,  a servant  of  Odak.  He  was  from  the 
Anywak  country.  They  help  to  build  the  house  of  Odak.  Their  residence  is  at 
Tonga. 

68.  Kwa  Mwal,  was  founded  by  Mwal,  a servant  of  Nyikang.  He  crawled 
away  from  battle.  They  do  not  eat  of  the  flesh  on  the  knee-joint.  They  help  to 
build  the  house  of  Nyikang.  Their  home  is  at  Ogot.  Vide  23. 

69 . Kwa  Kam,  was  founded  by  Kam,  a servant  of  Nyikang.  He  was  a fish 
which  Nyikang  caught  and  changed  into  a man.  They  are  found  in  Fone  Dwai. 

— Diff. : he  was  brought  in  by  Dak,  and  was  his  servant. 

70.  Kwa  Okati,  was  founded  by  Okati,  a son  of  Dokot.  They  help  to  build 
the  house  of  Dak.  Their  home  is  at  Fone  Dwai.  — Diff. : he  was  of  Arabic 
descent.  When  a king  is  crowned,  and  the  king  starts  to  Tonga,  they  sweep 
the  beginning  of  the  road  with  a hen. 

71.  Kwa  Bel,  was  founded  by  Bel,  a servant  of  Nyikang.  He  was  an  Anywak. 
They  are  at  Mainam.  They  help  to  build  the  house  of  Nyikang.  — Bel  once 
fought  against  Mui. 

72.  Kwa  Niyok,  was  founded  by  Oyok,  a servant  of  Nyikang.  At  the  crown- 
ing they  ring  the  bells. 

73.  Kwa  Neyok,  was  founded  by  Oyok,  a servant  of  Nyikang.  At  the  crowning 
they  ring  the  bells.  They  live  at  Fash 0 da. 

74.  Kwa  Netyen,  was  founded  by  Otyen,  a servant  of  Nyikang.  He  was  sent 
on  an  errand  by  Nyikang  and  forgot ; thus  he  got  his  name.  They  are  found  in 
Fakah;  they  help  to  build  the  house  of  Nyikang  in  Fakah. 


King's  135 

Illll)l|lllllllll1jlllllll!llilllllllllllllllllllllilllll!iillli!!!!llllilllllllllillilllllllllllllilll!llllillllllllllllllllilillllillllllllllli:il!lllllilllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllflll|||||||||ll 

30.  The  Shilluk  kings. 


I. 

Nikhho 

2.  Dak 

3- 

Shul 

4- 

Angho 

5 . Odak 

6. 

Duwat 

7- 

Bwgch 

8.  Dokot 

9- 

Abudok  (queen) 

10. 

Tugo 

1 1 . Okwon,  Okon 

12. 

Nadwai 

i3- 

Nadbke 

14.  Kudit 

15- 

Nakw&cho 

1 6. 

Anei 

17.  Akwot 

18. 

Awen 

19- 

Akoch 

20.  Nedok 

21. 

Kwatker 

22. 

Ajah 

23.  Kwoyikwon 

24. 

YbK 

25. 

Akgl 

26.  Kur 

27. 

Padyet. 

A.  E.  S.  has  the  following  list  (according  to  Father  Banholzer  at  Lul,  and 
Dr.  Giffen  at  Doleib  Hill). 

1. 

Nyakang 

2.  Dag 

3- 

Odage 

4- 

Kudit 

5.  Dokodo 

6. 

Boj 

7. 

Tugo 

8.  Nya  Dwai 

9- 

Nya  Ababdo 

10. 

Muko 

1 1.  Nya  To 

12. 

Nyakong 

13- 

Okun 

1 4 . Ny a Gwatse  (Nkwaj i) 

15- 

Nyadok 

1 6. 

Akwot 

1 7.  Ababdo 

18. 

Awin 

19. 

Akoj 

20.  Nedok  (Nyadok) 

21. 

Kwad  keir 

22. 

Ajang 

23.  Gwin  kun  ( Kwoe  kon) 

24. 

Yor  Adodit 

25. 

Akol 

2 6.  Kur  Wad  Nedok 

27. 

Fadiet  Wad  kwad  keir. 

3 1 . The  Burial  of  a King. 

Hit  ka  ni  warn,  hi  kite  wot.  Ka  dean  cliwop,  ka  fyeni  yech,  ka  rtr , ka  wumi 
rerg,  ka  yen  dwai,  ka  ye  not , gSn  a tdkugi  kal,  ka  ge  kwoh  fen.  Ka  del  eni  ka  gb 
tddl  tat  tabate.  Ka  ge  rumg  ki  tado , ka  rit  kal ; e kuche  terg,  ka  kite  wot,  ka  ruk 
ki  lano  kwah.  Woman  aryau  ka  ge  kal,  ka  ge  kite  ivot;  ka  mekg  mito  wije,  ka 
mekg  mito  tyele ; ka  men  tote  ki  atabo  ki  dak,  ka  nan  tote  ki  atabo  ki  dak.  Ka  wot 
mul,  de  by,  yo  men  yeje  kale  ygmb.  Ka  gg  bedg  wgt,  maka  dwat  aryau.  Ka  ge  to, 
ka  kong,  ka  rei  ge  yokl  thio.  Ka  ge  kela  wiy  wgt;  rih  a turn,  ka  gg  dona  chu.  Ka 
jak  dwai  ben  wute  1 Tung,  ka  wute  1 Mwgmg,  jagi  brn  ben.  Ka  ge  kedg,  men  e 
kato  dean;  u wane  gen,  ka  dgk  eni  chon  kach  dkyel,  ka  ge  chwop .2  Ka  ge  kine:  rit 
a wari.  Ka  terg  ywgh,  ka  dean  me  kg  yech,  ka  fyen  e hen,  en  atep.  Ka  shii  rit  kiti 
yech  atep,  ka  koh  j 'eh;  akan,  ka  ywgk  ywgk.  Ka  terg  beng  bene  bene  bene.  Ka  tgh 
shoh  ge  gir,  ka  ge  twocli,  ka  ge  kite  yi  yei,  ka  okot  kite  yi  yei  gir,  ka  tek  kite  yi 
yei  gir,  ka  puki  kite  yi  yei,  ki  tami,  ki  lot.  Ka  je  kal,  gen  aryau,  men  akyel  hdne 
dach,  men  akyel  hdne  jal,  je  mgge  doch,  ka  ge  kite  yi  yei,  ge  tubjb,  chyeh  gen  fa 
a tgcho,  ki  tyeli  gen  fa  a toclig ; mekg  ya  ta  yei,  mekg  ya  yet  yei.  Ka  yei  keau,  ka 


1 wite;  reaching  T.,  and  reaching  M.,  i.  e.  from  T.  unto  M. 


2 generally:  chwdp. 


136  Political  Institutions 

IlllllllllllllllllllllllllllllllllllllllllllllllilllllillllllllllllllllllllllllllillllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllillllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllVlIIIII 

wuii  de  nam,  ka  yei  ne  twoye  u ji  kete  ge  yijL  Ka  ya  keau  kete  yi  yei  meko , ka 
yei  a twoye , e mudo  kijt  ki  yeje,  kijam  ben , ka  ge  towa  nam. 

When  the  king  disappears  (that  is,  dies),1  his  body  is  laid  in  a hut.  A cow 
is  speared,  its  skin  removed,  and  cut  into  strips.  When  they  have  finished  this, 
trees  are  brought,  they  are  hewn  with  a certain  ax,  and  then  they  are  driven 
into  the  earth.  With  the  strips  (of  skin)  they  unite  these  trees  to  a bier.  When 
the  bier  is  ready,  they  bring  the  body  of  the  king  — but  without  the  people 
knowing  it  — lay  it  on  the  bier,  and  put  it  in  the  hut  again.  The  body  is  adorned 
with  a leopard-skin.  Two  girls  are  brought,  and  are  put  into  the  hut,  where 
the  body  of  the  king  is.  One  holds  his  head,  and  one  holds  his  feet.  Each  of 
the  girls  is  given  tobacco  and  a pipe.  Now  the  hut  is  walled  (all  openings  are 
walled  with  mud),  so  that  there  is  no  way  for  the  air  to  enter.  They  (the  two 
girls)  remain  in  the  hut,  and  die  there.  The  people  wait  two  months;  about 
this  time  the  worms  (who  have  eaten  the  flesh  of  the  three  bodies)  have  turned 
into  bugs,  and  they  come  crawling  out  through  the  roof  of  the  hut.  Now  (the 
people  know  that)  the  flesh  (of  the  three  corpses)  is  consumed  and  only  the 
bones  remain.  Then  all  the  chiefs  of  the  Shilluk  country  are  summoned,  be- 
ginning fromTungo,2  and  reaching  to  Mwomo ; all,  all  the  chiefs.  And  they  come, 
each  one  brings  a cow;  when  they  come  near  Fashoda,  they  gather  these  cows 
at  one  place;  and  the  cows  are  speared.  Now  it  is  said  publicly,  ’’The  king 
has  disappeared. “ And  the  people  weep.  One  of  the  cows  is  skinned,  the  skin 
is  tanned  and  made  into  a bag.  The  bones  of  the  king  are  put  into  this  bag; 
and  they  are  buried  in  a secret  place.  But  still  the  mourning  goes  on,  all, 
all,  all  the  people  mourn.  And  spears  are  gathered,  a great  many;  they  are 
tied  together,  and  put  into  a boat;  and  cattle-bells  are  put  into  the  boat,  and 
beads,  and  pots,  and  dishes,  and  gourds.  And  two  people  are  brought,  a man 
and  a woman,  fine  people,  they  are  laid  into  the  boat,  they  are  bound,  their 
hands  and  their  feet  are  bound;  one  is  laid  in  the  back  part,  and  one  in  the 
front  part  (of  the  boat).  The  boat  is  rowed  into  the  middle  of  the  river,  there 
the  boat  is  pierced,  so  that  water  enters  into  it.  The  men  who  row  the  boat, 
get  into  another  boat,  and  the  boat  which  they  have  pierced,  sinks  down  with 
the  people  in  it,  and  all  the  goods,  together  with  the  people,  perish  in  the  river. 

32.  The  Man  who  took  the  Law  into  his  own  Hand. 

Jal  meko,  ha  r(t,  chwola  Buk  De  Jok  Bun  Dahimo , ka  ge  gono.  Buk  dock; 
wat  bane  chwola  Okaho.  A gw  oh  ki  Ayik.  Ka  ge  gono  ki  Bure  Nakwacho.  Ka 
wat  bane  para  bole,  ka  kel  yi  Ayik  ki  tdh,  ka  b to.  Ka  Agworo  cKete  yi  rit,  ka 
hwole  mak,  a kal  Ayik  Detah. 

1 Of  a king  it  is  not  said:  “he  dies“,  but  “he  disappears".  — It  is  said:  the  king  does  not  die  of 
his  own  accord,  but  when  he  is  very  old,  or  sick,  and  the  people  think  that  his  death  is  near  at 
hand,  his  chief  wife  strangles  him  with  a cloth. 

2 = Tonga. 


Records  137 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiii 

A certain  man,  a prince,  whose  name  was  Buk  De  Jok  Buin  Danyimo, 
carried  on  a law-suit.  Buk  was  a good  man;  he  had  a slave,  whose  name  was 
Oshango.  He  carried  on  the  law-suit  with  Aylk,  in  the  court  of  king  Nyakwacho . 
And  his  servant  ran  in  front  of  him  (or:  came  instead  of  him,  viz.  of  his  master), 
and  was  stabbed  by  Aylk  with  a spear,  so  that  he  died.  (As  a punishment  for 
this  misdeed)  the  village  Ogworo  (which  was  the  village  of  Aylk)  was  de- 
stroyed by  the  king;  the  children  (of  the  village,  or  of  Aylk)  were  caught,  and 
Aylk  was  brought  (banished)  to  Detang. 

33.  A killed  Crocodile  is  the  Property  of  the  Magistrate. 

Ken  mak  nam,  ka  tero  kedo 1,  ka  fe.ro  mni  gat , ka  boi  men  pen,  ka  rech  e beno , 
ka  boi  mago  ki  rech,  ka  je  tado,  ka  je  ckamo.  Ka  wou  ru,  ka  maye  beno,  ka  tero 
mago , ka  nan  ka  kel,  ka  e mako  ki  dan.  Ka  tero  rena  wok,  ka  tyen  fek  e dqno,  ka 
dan  kal  ge  wok,  ka  nan  neke.  Ka  tero  ka  wok,  ka  joke  beno,  ka  ge  pecko : nan  a 
gwqk  edi  ? Kine : e nek  ! Kine : de  e ya  ken  f Kine : nut.  Yech  ! Ka  yecli.  Ka  e ko : 
note,  ba  gik  la  go.  Ka  kite  pack  la  go,  ka  tero  beno  cbie,  ka  nan  tal  yijago,  nane 
la  go.  Ka  e ckwotoje,  ka  jak  dwai,  ka  e ckam;  tero  ko:  0,  nan  an  dqck.  JDuki  meko 
ka  nan  meko  kwan,  ka  ckam  yi  fere  yau. 

Ka  jago  e ckwqto,  ka  fero  beno,  ka  e pecko  kine:  wuna  yik  jak,  ya  pena  gicke 
meko,  end  kwanu  ki  yey  nam  ka ; kine : a gin  anq  ? Ya  pena  kwal.  Kine : e,  kuckb 
won  ! Kine : 3,  fate  nan  a ckam  ki  pay  note  ? Kine : e,  e ckamo,  nwole  nan  tqno. 
Kine:  e,  chola!  Ka  e kyedo,  kine:  ya  ba  ckudo.  Kine:  e,  wa  ka  Backodo.  Kine:  e, 
ica  kedo. 

Ka  ge  kedo,  ka  ge  wita  Backodo,  ka  ge  gbno,  kine : wuo  (wue),  yd  dale  yi  kwop 
kwofe  nate;  kwal  a ckdme  en,  kwal  la  go.  Kine:  t,  yi  cliama  no,  nate ? Kine:  wuo, 
kucke  ydn.  Bit  e ko:  ere,  (yedi),  ket  ckol  M dok  ga  pyaro,  H dan ! Ka  e beno,  ka 
e ckudo  dok  ga  pyhro,  ki  dan  ; ka  ge  kol  kole  rit,  u fere  line 2,  ka  ge  rumo. 

It  was  at  the  lime  when  the  river  was  barred  (shut  up  for  fishing),  and  the 
people  slept  on  the  river  bank,  and  the  net  was  sunk  down  on  the  bottom  of 
the  river,  and  the  fish  came,  and  the  net  caught  fish,  and  the  people  cooked 
and  ate  them.  And  when  it  grew  morning,  the  fishermen  came,  and  the 
people  went  fishing  again,  then  a crocodile  was  speared,  and  it  seized  a man; 
the  people  became  afraid,  and  ran  away,  but  those  among  them  who  were 
brave,  remained;  they  brought  the  man  who  had  been  bitten  by  the  crocodile 
out  on  the  river  bank.  Then  they  killed  the  crocodile,  and  went  out  of  the 
river  (taking  the  crocodile  with  them).  The  chiefs  came,  and  asked,  ’’What 
about  the  crocodile ?“  They  answered,  ”It  is  killed. “ They  asked  again,  ’’But 
where  is  it?“  Answer,  ”It  is  still  here.“  The  chiefs  said,  ”Skinit!“  And  it  was 

1 ’’When  the  river  was  caught,  and  the  people  went“. 

2 that  the  people  might  hear. 


138  Political  Institutions 

llllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllltllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH 

skinned.  The  chiefs  said,  ’’Cut  it  up!  It  is  the  property  of  the  magistrate.  “ 
So  the  meat  was  put  into  the  house  of  the  magistrate.  All  the  people  came ; 
the  crocodile  was  cooked  by  he  chief,  the  crocodile  of  the  magistrate.  He 
called  all  the  people,  and  invited  the  neighbouring  chiefs  too;  they  ate  the 
crocodile.  The  people  said,  ”Ah,  this  crocodile  is  good! “ Some  days  later 
they  again  caught  a crocodile,  and  it  was  eaten  by  the  people. 

But  the  district  chief  had  heard  about  the  matter.  He  called  all  the  chiefs 
of  his  district  together;  they  came,  and  he  began,  ’’You  chiefs,  I want  to  ask 
you  something,  it  is  the  thing  which  you  got  from  the  river  there. “ They 
asked,  ’’What  do  you  mean?44  He  replied,  ”1  am  asking  for  some  animal  you 
killed. “ They  said,  ”We  do  not  know!44  He  asked,  ’’Why,  has  not  a crocodile 
been  eaten  here  in  somebody’s  village ?“  They  answered,  ”Yes,  that  is  true, 
it  has  been  eaten  by  the  little  children. “ He  said,  ’’Make  amends  for  it!“  But 
they  refused,  saying,  ”We  will  not  do  that.“  Then  he  said,  ’’Well,  we  will  go 
to  Fashoda  (to  bring  the  matter  before  the  king).44  They  said,  ’’All  right,  let 
us  go!“  So  they  went,  and  arrived  at  Fashoda.  There  they  told  their  case, 
saying  (the  district-chief  speaks  first),  ”My  lord,  I am  in  difficulty  about  some 
matter,  the  matter  of  a certain  man,  he  has  eaten  a killed  animal,  an  animal 
belonging  to  the  magistrate. “ The  king  asked  the  accused  one,  ’’Why  did  you 
eat  it,  man?44  He  answered,  ”My  lord,  I did  not  know.44  The  king  said,  ’’Why! 
go,  and  make  amends!  You  are  to  give  ten  cows  and  a man.“  The  chief 
brought  what  was  asked,  into  the  enclosure  of  the  king,  so  that  all  people 
heard  it,  and  learned  to  be  careful.1 

34.  How  Fashoda  became  the  Royal  Residence. 

Ka  jak  rit  Tugo,  jak  a pari,  chwola  Newajo.  Ka  wat  ha  ge  ni  bmo,  ge  her2  ga 
wate  chot,  ka  ge  til  gwoto  wiy  pack  hi  chaho.  Ka  rit  e hobo  hine : buh , ge  re  ru 
wat , a rti  gen  gwoto?  Kine:  ty ere  pan  eni . A ger  pan  eni,  a Pachodo ; a dege 
Tugo  yeje,  a hobi  Tugo  hine : fan  eni  u chojc  a pa  ron  ! A bane  ni  ron  tedo  yeje. 
A rum  h j&gb,  a hobi  hine:  ha  wada  u ron , a roni. 

King  Tugo  reigned,  he  reigned  in  his  own  village,  which  was  called  Nyewajo. 
And  there  were  oxen,  they  used  to  come  (to  some  place),  they  were  oxen 
without  horns,  called  chod,  they  used  to  dig  the  ground  of  that  place  with  their 
heads  every  day.  When  the  king  saw  that,  he  said,  ”My!  why  are  the  oxen 
always  digging  the  ground?44  He  said,  ’’They  like  this  place.44  So  a village 
was  built  there,  it  was  Pachodo.  Tugo  moved  from  his  place  into  this  new 
village.  He  said,  ’’This  village  shall  always  remain  the  village  of  election  (the 
village  of  the  king).44  Since  that  time  the  people  elect  the  king  in  it.  When  the 

1 Crocodiles  belong  to  the  king  (”to  the  authority,  magistrate, “)  nobody  is  allowed  to  eat  them 

without  permission  of  the  king  or  the  district  chief.  Here  the  chiefs  of  the  villages  try  to  usurp 
the  privilege  of  the  district  chief.  2 From  bvdo  ”to  be". 


Records  139 

||||||||||||||!llllllllllllilllllllllllllllllllllllllllllll!l!llillllllill!l!llilll!IIIIIIIIIIIIIIIIIIIIIIIII!llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!!lllllllllllllllllllllllllllllllllllllllll||||||||ll||||||||!||| 

king  (Tugo)  had  finished  his  reign,  he  said,  ”My  son  shall  be  elected !“  And  he 
was  elected. 

35.  A Law-suit  about  Dowry. 

Keii  ket  je  bepido,  ka  je  kedo,  ka  je  peka  pen.  Ka  pan  eni  chon , ka  dan  u1 
picho,  kine:  yapido  kachi  jam!  Kine : kache  jam  kuche  yan!2  Kine:  yi  nuti  kopo  f 
Kine : yi  men  an  ? Kine : yi  won.  Keye  yot  kuche  yan  ! Kine : kipaho  kuche  yin  ? 
Kine:  jal  ton  amen?  Kine:  jal  ton  hate.  Kine:  kwAh  jam!  Ka  jame  kwdn.  A, 
hate , yi  re  a pirn  ? dok  pate  dyer  ? Ka  je  keti  be  goh.  Ka  je  kedo , ka  rit  e yot , ka 
gin  goh  kine:  wuo,  wo  chad  ka  hal  an.  Kine:  wu  koma  kwof  aho?  Wo  koma 
kwofe  dok.  Ato , gohun!  Kine:  e,  wuo,  wo  bi,  cha  wo  pyiji  in  Id  kwofe  dok,  de  i 
kyet,  cha  dok  kiije.  A choha  je,  a chon  jt,  a koma  kwop,  a kwah  jam,  ka  dok  pejca 
kache  gen.  Ka  je  yeyo,  jok  dbh ; de  chaka  ker  yau.  E,  are  lone  gin.  Kine : wa  tou 
ya  ten;  de  dok  kache  gen  kuja,  de  nuti  kobi.  Ken  eni  dnan,  a bah  kyida.  Ka  rit  e 
loko  chye,,  kine:  yd,  kinau,  yi  ba  weijdl  a ker!  yi  re  kire  dok  fero?  Kwofi  rach! 
kit,  chudi  ki  dan!  jal,  kayu 3 much  ki  dok  abich.  Ka  e mujo  H dan,  ka  go  kali,  ka 
tyeh  pan  eni  chon,  kine : yd  chudi  ki  dan , ken  eni  anan.  Doch ! A kidi,  a tyeni 
mo  go,  a chwol  tyeh  eni,  a bin,  a tyere  dan  tere  gin.  Ka  geyei  chye,  kine:  ddch, 
wa  ba  wat.  A ket  gen,  a kol  dok,  ka  dan  mike  gin. 

At  a certain  time  the  people  went  to  ask  for  indemnities,  they  went  to  the 
village  (where  the  debtor  lived),  and  sat  down.  The  people  of  the  village 
assembled.  When  the  man  began  to  ask,  ;’I  want  indemnities  for  certain 
goods, “ the  debtor  replied,  ”1  do  not  know  anything  about  goods  (which  I 
owe  you.)“  The  man  asked,  ’’Have  you  not  been  told?“  He  replied,  ”By 
whom?“  The  man  said.  ”By  your  father. “ The  debtor  said  again,  ”1  do  not 
know  of  anything  concerning  debts. “ The  man  said,  ’’Why  do  you  not  know 
it?“  Then  it  was  asked,  ’’Who  is  the  judge?“  The  answer  was,  ’’That  man  is 
judge. “ He  aid,  ’’Count  the  goods  (which  you  claim  from  this  man).“  All  the 
goods  were  enumerated.  The  judge  said  tho  the  debtor,  ’’Man,  why  do  you 
deny?  Is  it  not  true  what  he  said?“  And  the  people  went  to  bring  the  matter 
before  the  king.  They  found  the  king,  and  the  matter  was  told.  They  said, 
”Our  lord,  we  have  come  with  this  man.“  The  king  asked,  ’’What  a palaver 
do  you  have?“  They  answered,  ”We  have  a palaver  about  cattle. “ ”Well,“ 
said  the  king,  ’’tell  me!“  The  accuser  said,  ’’Well,  our  lord,  we  came  to  ask 
him  (the  debtor)  about  the  matter  of  the  cattle;  hut  he  refused;  he  said,  he 
did  not  know  anything  about  cattle.  So  I assembled  the  people,  and  when 
the  people  were  assembled,  I talked  to  him,  and  enumerated  the  goods,  and 
the  cows  (which  I said  he  owed  me)  were  found  right;  the  people  consented 
(to  my  statement),  the  old  people.  He  refused  again  to  acknowledge  it.“  After 

1 u is  here  conditional:  ”when“. 

a ’’the  place,  i.  e.  the  matter,  of  goods  is  not  known  by  me“. 

3 < yi  U ’’you  will“. 


140  Political  Institutions 

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllillllllllllllllllilllllllllllllllllllllllM 

that  the  king  said  (turning  to  the  accused  one),  ’’Well,  now  you  also  tell  your 
talk!“  He  said,  ”My  father  died  while  I was  a little  child;  but  the  cows,  I do 
not  know  anything  about  them.  I was  not  told;  that  is  the  reason,  therefore  I 
refused  to  give  them.“  Then  the  king  gave  his  judgment  thus,  ’’Well,  so  it  is, 
you  are  a man  who  refused  (to  give  what  is  due) ; why  did  you  refuse  to  give 
the  people  their  cows?  Your  matter  is  bad.  Go,  and  pay  a girl  as  amends, 
and  you  (turning  to  the  accuser),  man,  give  him  five  cows!"  The  debtor  gave 
the  girl,  he  brought  her  to  the  village  (of  the  accuser).  When  the  people  of 
the  village  had  assembled,  he  (the  accuser)  said,  ”1  have  been  indemnified 
with  a girl;  thus  is  the  matter  now."  The  people  say,  ’’All  right.  “ Then  he  goes 
to  strain  beer;  and  he  calls  the  people.  They  come;  he  presents  the  girl  to  the 
people  to  be  examined  (whether  it  is  a sufficient  pay).  And  they  consent, 
saying,  ’’Very  well,  we  are  friends  now." 

They  go  away,  the  cows  are  brought,  and  the  girl  is  recognised  by  them. 
[A  man  has  married  somebody’s  daughter;  after  some  time  the  girl,  his 
wife,  dies ; now  the  father  of  the  girl  has  to  return  part  of  the  dowry 
which  has  been  paid  to  him  for  his  daughter.  But  in  the  meantime  the 
father  of  the  deceased  wife  has  died  too,  and  his  eldest  son  has  become 
his  heir.  The  husband  of  the  dead  wife  goes  to  this  man,  the  brother  of 
his  dead  wife,  and  wants  his  cattle  back.  But  this  man  denies  knowing 
anything  about  the  matter,  pretending  his  father  did  not  tell  him  before 
his  death.  They  therefore  go  before  the  king,  who  decides:  the  heir  has 
to  give  his  brother-in-  law  another  girl  instead  of  the  deceased  one ; and  in 
return  the  brother-in-law  is  to  give  the  heir  five  five  head  of  cattle, 
which  is  about  half  the  usual  price  for  a wife.] 


Ny adw ai.  Golit.  141 

lllllllflNIIIIIIIIIIIilllllliltlllllllllllMlilllllllllllllililllllllllllllllllllllllllllllllllllllllllllllillllllllllW 


Y HISTORICAL  TRADITIONS. 

36.  Nyadwai. 

Na  rit  rrieko,  ehwola  Nadwai,  ni  mayo  recli.  Ka  rech  irieko  dySre  yin,  jal  nieko 
nine  ba  Ogam.  A kobi  Ogam  kine:  kipahof  Kine:  bate  na  rit  f Kine:  6 1 ron  yi 
men  ? Wije  duon ! Kine : dtck  yau.  A bide. 

Nadwai  a rone,  Ogam  ya  Mano.  A lini  kine:  Nadwai  rono.  A kobi  kine:  buhl 
Ko:  a pel  Ogam!  A kobi  Nadwai  kine:  dwai  Ogam!  A dwai,  a tote  ki  dok , a 
geri  pare,  a nomi  man,  ka  pare  dono.  Ka  e nwoli  hwol  magir.  A cliwole,  a nage 
ki  hwole  ben  yi  Nadwai,  a pati  pare  pen. 

A certain  prince  called  Nyadwai,  was  fishing.  And  he  wanted  a certain  fish,  the 
fish  of  Ogam  (a  fish  which  Ogam  had  caught).  Ogam  asked,  ’’Why  (should  I 
give  my  fish  to  the  prince) ?“  The  people  replied,  ”Is  he  not  a prince?“  Ogam 
said,  ”By  whom  will  he  ever  be  elected?  He  has  such  a big  head!“  The  people 
replied,  ’’Well,  all  right  (do  as  you  think  best).“  He  refused. 

But  Nyadwai  was  elected  king,  while  Ogam  was  at  Manyo.  There  he  heard 
the  talk,  ’’Nyadwai  has  been  elected. “ When  he  heard  it,  he  said  to  himself, 
’’Dear  me!“  (But  Nyadwai)  said  (to  himself),  ’’This  cursed  Ogam!“  Some 
time  later  Nyadwai  sent  word,  ’’Bring  Ogam !“  Ogam  was  brought;  the  king 
gave  him  cattle,  built  him  a village,  he  married  a woman,  and  his  village 
became  large ; he  got  many  children.  But  one  day  he  was  called  by  Nyadwai, 
Nyadwai  killed  him  and  all  his  children,  and  he  destroyed  his  village. 


37.  Golit. 

Na  rit  Golit  ka  e beno,  kapeka  wiy  Pijo,  ko : ya  dwata  yey  nam.  Ka  jane  lago 2 
e kyedo  kine:  nam  yeje  kono  ki  ya!  Kine  ya  kyet.  A muji  dan ; a witi  y ate  pi,  a 
kedS,  a pqka  yey  nam  be  mano  ki  dok.  A man  wade,  a mage  je  ben,  a kSdi;  a giti 
Lwahdeh,  a magi  gon,  a kol  dean  pack  bene,  a kali  jah  Nok  a clubi  go  ka,  a 
gere  pare  Nejok,  hi  kabo  ki  do  tero. 

The  prince  Golit  came,  and  settled  at  the  mouth  of  the  river  Pijo;  he  said 
(to  the  chief  there),  ”1  want  to  settle  (on  the  island)  in  the  middle  of  the  river.“ 
But  the  chief  who  ruled  there  refused,  saying,  ”1  myself  like  the  island  in  the 
river,  I refuse !“  Then  the  prince  gave  him  a man  (slave),  and  on  that  the  chief 
sprinkled  the  boats  with  water  (that  is,  gave  them  permission  to  go  on  the 
island).  The  prince  went  on  the  island,  and  settled  down  there  to  steal  cows. 
He  sent  his  son  to  capture  people  (and  their  cattle),  he  captured  all  the  people 

1 instead  of  the  usual  u. 

2 ’’the  chief  of  the  magistrate",  i.  e.  the  ruling  chief. 


i42  Historical  Tr aditions 

IlillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllillllllllllllllllllN 

there,  and  after  that  went  to  Lwangdeng,  and  captured  this  village,  he  brought 
all  the  cows  into  his  village.  After  that  he  brought  Dinkas  of  Ngok,1  and 
settled  them  in  the  place  (of  the  village  Lw.),  he  built  them  the  village  of 
Nyejok;  and  those  people  too  used  to  steal  the  cattle  of  the  people. 

38.  Nyimo. 

Na  rit  Nimo,  ge  hi  ha  rit  meho,  ha  ge  hi  chwol,  ha  ge  hi  ryech,2  ha  lode  wei 
gSn,  ha  lode  Nimo  hi  hap , hape  yi  ha  ran  eni.  Ka  Nahwach  e wero,  ha  hi  dogo 
hide. 

Ka  pare  hyer , a tadir,  Otudi,  pa  wat  Nahwacho.  Ka  e jdgo  e dock,  de  ba  war , 
ha  doge  hi  hap  yi  hiwen ; a hobi  rit  hine:  u tick  adi?  A tote  hi  bah  mAhthb,  men 
g~ehe  re,  hifa  ha  bqht;  go3  hi  hon  go3  6n. 

The  prince  Nyimo  was,  together  with  another  prince,  invited  to  a meal.  They 
had  their  clubs  with  them,  and  (in  the  course  of  the  festival)  the  club  of  Nyimo 
was  taken  away  from  him  by  force,  it  was  taken  away  by  that  other  prince. 
When  his  father,  king  Nyakwach  (who  was  also  present  at  the  festival)  saw  that, 
he  was  very  angry,4  and  he  went  home  alone. 

He  built  for  his  son  a big  village,  Otudi,  this  was  to  be  the  village  of  the  son 
of  Nyakwach.  And  he  (the  son)  reigned  well,  but  he  was  a coward.  His  cattle 
used  to  be  robbed  by  his  brothers.  The  king  said,  ”Ah,  what  is  to  be  done*?“ 
He  gave  him  a great  number  of  slaves  to  protect  him,  on  account  of  his  fear. 
They  were  to  help  him. 


39.  Nyadoke. 

A roh  Nadohe,  a jtigi,  a hobi  hine:  a,  ya  g\ra  fara  woh!  A g ere  par  Pabo. 
Weya  btda  bute  Don ! A gera  pare  Don.  A bet  gen  hi  Porto,  a jfige,  a hi  nagi 
lyech,  a hi  chama  yi  Dohq,  a hi  hwdche  yi  Doho.  Ka  Don  hi  tote  lyech , a beda 
ran  (yan)  Doho.  Ka  hi  tqh  hot , ha  Don  hi  to  jo  hi  jams,  chami  ha  wah,  ha  hot  hi 
mbhb.  A hi  hohi  bur,  men  cheh  lyecli,  ha  lyehe  Into  yey  bur,  ha  Doho  hi  yhh,  a 
choga  ran  dock. 

Nyadoke  was  elected.  While  he  was  reigning,  one  day  he  said,  ’’Well,  I will 
build  my  village  in  the  bush!“  He  built  the  village  of  Pobo.  Again  he  said, 
’’Let  me  reside  beside  the  Nubians !“  He  built  a village  in  the  Nubian  country. 
He  lived  together  with  the  Nubians,  being  their  king.  He  used  to  kill  elephants, 
the  Nubians  used  to  ask  him  for  the  elephants’  meat,  he  gave  it  to  them,  and 
they  ate  it.  So  he  was  the  king  of  the  Nubians.  — When  the  Nubians  are  with- 
out rain,  they  are  accustomed  to  put  on  all  their  adornments,  and  go  out  into  the 

1 JSfoh,  A Dinka-District  south  of  the  Sobat.  meaning  of  a plural. 

2 ’’and  they  were  called,  and  they  were  invited.“  4 bemuse  his  son  allowed  his  club  to  be  taken 

3 go  relates  to  the  slaves,  it  has  therefore  the  away  from  him. 


Dokot  143 

Illlllllllllllllllllllllllllllllllllllllllllllllllllll!lllilllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllill!lilllllllllltillllill!illllllllllllll!llllllllllllllllllllllllllllllllllllllllllllll!!llllllllllllllllllllll|||||| 

bush;  then  it  begins  to  rain.  — Nyadoke  used  to  dig  holes  for  catching  ele- 
phants, and  the  elephants  tumbled  into  the  holes.  Thus  the  Nubians  were  satis- 
fied, he  continued  to  be  a good  king. 

40.  King  Dokot. 

Pit  Dokot  kd  e maiw,  man 2 fote  Don , ka  dal  yi  Don , Don  rii  rend  mdl  wiy 
kit.  Ka  e ko : huh , de  Don  a dali  yan , u tick  ed\  ? e rei  (yei)  wa  tach  ! Ka  tay  rei, 
ka  e ko:  yey  kit!  Ka  kit  e yech,  ka  do  go  kohi  fen.  A magi  Don , a kail  gon,  a 
geri  go  pari,  go  logo  bdhi;  a chtige  nine  fan  eni  go  Adokon. 

A MU  mar,  a nwan  go  bwono,  ka  bwono  mdgi,  kali  gon , a logo  bhhi,  a girl 
pack,  gon  Awarejwok.  Ka  Cholo  kobo  kine:  a rane  no,  a rich  man  ? A ko  kine: 
buhl  Kine:  Choi,  beni  kwopi  dnan ? A kwan  mar,  a len  go  ndm,  ka  Cholo  e wan 
ki  yii  mar  ki  bole  phri. 

Pay  meko  chwola  Oho  go,  ka  Choi  hi  keto  kijur,  ka  Chole  hi  chyitl.  Ka  ran  e 
roh,  Choi  de  chyeto ; a roh  Akwot.  Ka  Akwot  e maho;  ka  leh  chytte,  ka  e beno, 
ka  e ko:  buh,  wa  go  go  di ? A bini  bol  Oho  go,  a chohi  bane  Dokot,  a pyeje  gin 
kine:  mar  e line  kSh ? A kobijal  meko  kine:  u tich  edit  Kine:  u dwdi  ndm!  Kine: 
buh,  Akwdt,  de  ba  gen?  yi  ku  wane  keje  ? A kobi  kine:  yd  ba  wan!  Kine:  ho!  A 
keau  yat,  a keau  gen.  A kal  dbk,  a mak  dean  Ohdgo,  a kal  dean  meko,  a magi 
Wajwok,  a kal  dean  meko,  a mage  yi  Adokon,  a kal  dean  meko,  a keti  tero  gat,  a 
lami,  a chwop  dbah.  A keti  Akwot  fin,  a roh  ta  pi,  kd  e chwonb.  Ka  Cholo  kdbo 
kine:  rit  tok,  ba  bi  kete!  Ka  chan  wano  mal,  chah  e ktcho,  ka  rit  beno,  ka  mar 
kali  H ta  pi.  A kobi  kine : tin  lih  ! A ket  lih,  a man  Dihjol,  a nagi,  a man  hwole, 
ka  dok  e kol  ki  mani.  A maha  Agbr,  a mam  Chai,  a mak  pen  bhnb,  a kobi  Cholo 
kine:  a rane  ho,  a chbgb  kipa  lih ? A ko:  buh,  kwopi,  yina  Cholo ! A kwan  mar, 
a lih  go  ndm. 

King  Dokot  went  out  to  conquer,  he  went  conquering  into  the  Nubian  coun- 
try. But  he  failed  to  defeat  the  Nubians,  because  they  used  to  escape  upon 
their  mountain.  He  said,  ’’Why,  the  Nubians  are  too  much  for  me!  What  shall 
I do?  Well  (he  says  to  his  people),  make  a pot  ring!4*1  And  a pot  ring  was 
made.  Then  he  said,  ’’Carry  the  mountain  away!44  So  the  mountain  was  carried 
away  and  put  on  the  ground  upside  down.  In  this  way  he  conquered  the  Nubi- 
ans, he  brought  them  (into  the  Shilluk  country),  he  built  them  a village,  and 
they  became  his  subjects.2  He  called  the  name  of  this  village  Adokong. 

He  brought  the  silver  pot3  and  swung  it  against  (the  army  of)  the  strangers; 
thus  he  conquered  the  strangers,  he  brought  them  to  his  country,  and  they 
became  his  subjects;  he  built  them  a village,  this  is  the  village  Awarejwok. 

But  the  Shilluks  said,  ’’What  a king  is  this,  that  he  is  always  conquering?444 


1 a ring  of  grass,  which  is  laid  on  the  head  for 
carrying  water  pots.  The  mountain  was  carried 
away  like  a water  pot. 

2 This  shows  how  Nubian  colonies  came  into 
the  Shilluk  country. 

3 This  pot  is  said  to  be  an  old  heirloom,  it 


was  to  be  filled  with  ’’holy  water“  (pi  jwok), 
which  was  used  for  different  religions  rites. 
The  possession  of  this  pot  was  supposed  to 
give  fortune  and  victory. 

4  The  Shilluks  were  tired  of  waging  war,  or  they 
were  jealous  of  the  victories  of  the  king. 


144  Historical  Tr aditio  ns 

llllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllli!llltillllllllllllllllilllfllilllilllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllllllllllll!lllllllllllllllll||!lllllllll|||||||||||||| 

The  king  replied,  ’’Why,  ye  Shilluks,  is  that  your  talk  now?“  He  took  the  pot 
and  thrust  it  (angrily)  into  the  river.  Thus  the  pot  (’’the  way  to  the  pot“)  was 
lost  to  the  Shilluks  in  the  front  of  the  village  of  the  king. 

There  was  another  village,  called  Ongogo ; the  Shilluks  (of  this  village)  fought 
with  some  foreign  tribe,  and  were  chased.  Another  king  was  elected,  but 
again  the  Shilluks  were  chased.  Then  Akwot  was  elected,  and  Akwot  went 
out  to  conquer  (this  tribe).  But  his  army  was  defeated.  When  he  came  home, 
he  exclaimed,  ’’Why,  what  shall  we  do?“  He  came  towards  Ongogo,  and  the 
wives  of  Dokot,  he  asked  them,  „Where  has  the  silver  pot  been  thrown  into 
the  river ?“  Some  man  replied,  ’’Why  do  you  ask?“  He  said,  ”It  is  to  he 
brought  out  from  the  river. “ The  man  exclaimed,  ”Oh  dear,  Akwot,  is  that  true 
(is  that  what  you  are  going  to  do)?  Will  you  not  miss  the  place  where  it  lies?“ 
The  king  said,  ”1  shall  not  miss  it.“  The  man  replied,  ’’All  right. “ They  rowed 
boats,  they  rowed  them  towards  the  place  where  they  were.  Cows  were  brought, 
one  cow  was  caught  and  given  to  the  village  of  Ongogo,  another  cow  was  caught 
and  given  to  Wajwok,  another  was  given  to  Adokong.1  Then  another  cow  was 
brought,  and  the  people  went  to  the  river,  a prayer  was  spoken,  the  cow  was 
speared  (sacrificed),  and  Akwot  went  to  the  bottom  of  the  river,  he  dived 
under  the  water;  he  stayed  there  a long  time;  the  Shilluks  said,  ’’The  king  is 
away,  he  does  not  come  back.“  The  sun  was  rising,  and  when  it  began  to  sink, 
the  king  came  from  out  of  the  water,  he  had  brought  the  silver  pot  from  the 
bottom  of  the  river.  He  said,  ’’Now  raise  an  army!“  The  army  was  to  defeat 
Dingjol  (the  Dinka  country  near  Renk).  They  destroyed  it,  its  children  were 
captured,  the  cattle  was  taken  away  together  with  the  women.  He  conquered 
Ager  too,  he  conquered  Chai  (near  Roseires),  he  defeated  the  whole  country. 
When  the  Shilluks  saw  that,  they  said,  ’’What  king  is  that,  that  he  is  always 
continuing  in  warfare ?“  He  replied,  ”Oh  dear!  is  that  now  your  talk,  ye  Shil- 
luks ?“  He  took  the  silver  pot,  and  thrust  it  into  the  river.2 

41.  Nyakwach. 

Hit  Nakwach  ka  ejiko , ka  wate  Nadwai  nag 6 kipa  ater;  ka  hiwen  ivate  mane 
Nadwai  nage;  ka  e chwoto  kme:  wuna  a yik  hiwa,  hi  tero!  Ka  tero  beno,  e kato 
tone;  ka  e buogo,  ka  choga  kal.  Ka  e cliwoto  kine:  hi  tero!  Ka  tero  bia  yie.  Ka  e 
ko:  ya  (yah)  gol , a kldi ? A chatu  kinau ? Kine:  wo  wero!  yi  neka  ho  kije?  Kine: 
ere  (yede)  a ba  nage  gin?  Kine:  ba  neka  ki  ater;  gole  ka  chyeta  wa , a bane  nag  a 
gin.  Kine:  duki  meko  3 u lone  gen  kijhgb , wa,  wa  nekb  nhgb I Pate  en,  a bane 
nage  gen  ? Kine:  hb,  e,  doch!  Wiy  gol  gen  a fate  fen.  Kine:  Nakwache,  a bahi 
clion  ki  jdgb.  Wo  ter  an  u chol  yi  men  ? A dwok  tero. 

1 The  cows  were  offered  as  sacrifices,  one  by  the  village  Ongogo,  and  so  on. 

2 From  that  time  the  silver  pot  is  irreparably  lost  to  the  Shilluks. 

3 ’’some  to-morrow“,  that  is,  in  future  time. 


Ny  akw  ach  145 

lllilllTilllllllllllllllllllllllllllllllllllilllllilillllllllllllllllllllllllllllllllllllllllll!!llllllllllllllllllllllllllllllllllllllllllll!llllllll!llllllllllllllllllllllllll|||||||||||||||||||||||||||||||||||||||||^ 

A kobi  Nakwach  kine:  ger  fen  ki  dbch.  Ka  hamata,  wate  hiwa,  chwol  ga  ha  rit . 
A chwole  ge  (gi)  Baehodo ; a ket  gen  (gin),  a yen  Mle  gin , a kwahe  kwi  gin , mok 
jak  gen  ki  Baehodo. 

Ka  jal  meko  e kedo  kete,  ka  bane  rit  hi  yaje,  ka  kur  hi  kale , ka  hi  chol.  Ka  hi 
chika  kano,  ka  hi  chol . A but  ko  (kor)  ha  rit , ka  e ko:  buh!  u tich  adi?  e dbch  yau  ! 
A chika  kano  hi  kur , a mak  dok  yi  rit , a kol  ge  Baclwdo , ka  pach  e doho  i Uii  liu. 

Ka  wade  hal  duoh  ka  e kedo , ka  dok  yodi  yi  tar , ka  dok  kojS.  Ka  rit  e f echo 
kine : dok  ere  a kol  ? yik  Nakwach.  Kine : buh,  u hal  a gwok  edi  f e,  kwofe  rach. 
JDbch  au , wei  kede  gen. 

A koU  gen,  a peche  wiye  kine:  dok  kol  ge  ken  ? Kine:  hold  Baehodo.  Kine:  o! 
a chohi  wate , a kdpi  gin  kine : hah  hal  eni ! A ket  je,  a chete,  ka  e reho,  ka  nan 
an  hi  wite  re,  go  hi  hele  kelo ; ka  hi  pado,  ka  go  hi  hope  kine:  rih!  A ben  hal 
duoh,  a kele  gon,  a nage  g'on.  A bena  pach,  a pyey  gen  kine:  yd  (yah)  gol,  a 
Hdi  f hamayo  e tije  wun  edi?  Kine:  e nek!  Kine:  yi  min  an  ? Kine:  yi  hal  duoh. 
Kine : buh ! wada  a toniin  ? Ka  e dwodo,  ka  ka  wot,  ka  e rijo ; e fa  chamo  ki  gin 
cham,  e ywoho.  A hem  wok,  a chon  gin,  a kobi  kine : hal,  bane  yin  a nek  wada  ? 
Yi  u chbk,  goli  nagi  ton!  Chwola  yin  a rei  hal  hemayo,  de  e ton ! Ko:  o,  chivola 
yin  hal  duoh,  a yeji  dide  kwop  ! e,  yi  rack.  A keti  yi  dok,  a hi  kochi  gin,  gin  hi 
kdlq  pan  akyelo,  a gin  hi  kane. 

When  King  Nyakwach  reigned,  he  killed  the  children  of  (his  brother)  Nya- 
dwai,  because  he  feared  their  enmity  5 and  his  brothers  who  had  been  horn  by 
the  women  of  Nyadwai’s  village,  he  also  killed.  Then  he  called  out,  Wou,  who 
are  my  real  brothers,  you  people  come!“  The  people  came  carrying  their 
spears.  When  Nyakwach  saw  that,  he  was  afraid  and  remained  within  his 
enclosure.  Again  he  called  out,  ’’Come,  you  people !“  And  the  people  came  to 
him.  He  asked  them,  ”My  children,  how  is  it  that  you  are  walking  thus  (armed)?“ 
They  replied,  ”We  are  angry,  why  do  you  kill  people  ?“  He  answered,  ’’Why 
should  I not  kill  them?  I killed  them  because  of  their  enmity,  (and  do  you  not 
remember  that)  their  family  chased  us  away?  Therefore  I have  killed  them.  If 
at  a future  time  they  should  have  come  to  power,  surely  we  should  have  been 
killed.  Is  it  not  for  this  reason  that  I killed  them?“  The  people  replied,  ’’Well, 
eh,  all  right,  their  family  has  perished. “ Again  they  said,  ’’Nyakwach,  you  for- 
merly refused  to  be  elected  as  king.1  By  whom  should  we  have  been  avenged 
(if  not  by  you)?” 

The  people  returned  home.  Nyakwach  said,  ’’Restore  the  town  well;  and  my 
nephews,  the  children  of  my  brothers,  shall  he  called  ’children  of  the  king‘.“ 
He  called  them  (his  nephews)  to  Fashoda.2  They  went,  and  he  picked  some 
from  among  them,  and  the  rest  he  took  to  be  chiefs  of  Fashoda. 

A certain  man  (one  of  these  nephews  of  the  king)  went  one  day  and  slept  with 

1 This  seems  to  point  to  the  preceding  story. 

2 The  chief  town  of  the  Shilluk  country,  and  residence  of  the  king. 

WESTERMANN,  The  Shilluk  People.  IO 


146  Historical  Tr aditi ons 

IIIMIIIIIIIIIIillllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllN 

the  wives  of  the  king.  He  paid  the  fine  for  adultery.  But  again  he  did  an  evil 
thing,  and  had  to  pay  a fine.  At  last  the  king  got  tired  of  this,  and  he  said, 
’’Why,  what  is  that?  eh,  never  mind!“  When  this  man  once  more  did  mischief, 
the  king  had  all  the  cattle  of  that  (man’s)  village  seized  and  brought  to  Fashoda; 
so  the  village  was  left  without  a single  cow. 

The  eldest  son  of  this  man  (of  the  evildoer)  went  and  found  the  cattle  (of 
his  father)  in  a pasture.1  He  separated  those  belonging  to  his  father  from  the 
rest  and  drove  them  home.  When  the  king  heard  that  the  cattle  were  away,  he 
asked,  ’’Why  have  the  cattle  been  taken  away?"  So  said  Nyakwach.  (When  he 
heard  that  this  same  man’s  son  had  taken  them)  he  exclaimed,  ’’Why,  what 
shall  we  do  with  this  boy?  eh,  his  affair  is  very  bad!  Well,  nevermind,  let  him 
go  with  them." 

When  the  boy  came  home  with  his  cattle,  his  father  asked  him,  ’’From 
where  has  the  cattle  been  brought?"  He  answered,  ”1  have  brought  it  from 
Fashoda.“  The  father  said,  ’’All  right.  “ He  assembled  his  sons  and  told 
them,  ’’Kill  this  boy!"  The  people  went  away,  they  chased  him,  he  ran  away. 
And  the  pursuers  came  close  to  him,  they  were  just  near  enough  to  stab  him, 
then  the  boy  (stumbled  and)  fell  down.  They  told  him,  ’’Run!"  (They  did  not 
want  to  kill  him).  But  his  eldest  brother  stabbed  him,  and  killed  him.  When 
they  came  home,  the  father  asked  them,  ’’Children,  how  is  it?  How  did  you 
deal  with  your  brother ?"  They  said,  ”He  is  killed!"  The  father  asked,  ”By 
whom?"  They  answered,  „By  his  eldest  brother."  The  father  exclaimed,  ’’Why, 
my  son  has  been  killed  by  you?"  He  rose  up,  went  into  his  hut,  and  remained 
there.  He  did  not  eat  any  food,  he  wept.  And  he  came  out  again  and  assem- 
bled his  sons,  saying  to  the  eldest,  ”My  son,  is  it  not  you  who  killed  my  son? 
Your  descendants  shall  always  be  killed  by  the  spear!  I thought  you  would 
protect  your  brother,  and  you  have  killed  him !“  Again  he  said,  ”Oh,  I thought, 
you,  the  eldest  one,  had  a heart  which  was  wise!  no,  you  are  wicked." 

Then  he  went  to  the  cattle,  he  separated  them:  some  he  brought  to  another 
village,  and  some  he  hid. 

42.  The  False  Prophets. 

Wan  a bvni  ror,  ka  ge  chon ; ran  akyelg  chwola  Okwa , ran  akyel  chwola  Dak, 
ran  akyel  chwola  Nikaho.  Ka  ge  beno , ka  Choli  hi  kwacho,  chwola  rit;  ki  yi  rit 
Ku.  Ka  terg  chghg,  ka  ge  kedo  Bachodg , ka  rit  e ko:  buh!  u ror  tich  edi  ? Ka  ge 
kedg,  ka  bane  rit  kapS,  ka  rit  wije  mum , ka  rit  e hang;  ka  dgk  kapS,  ka  rit  chuhe 
retig. , ka  e wbjb  ki  mwgl,  ka  ategg  ggde  yede,  ka  gyelg  bgdi  bade , ka  otyeh  kite 
chine,  ka  tgh  kwah,  ka  toch  kwah , ka  6 kSdb,  keti  yi  gin.  Ka  jal  a Dak  gojS  mach, 


1 where  they  had  been  brought  by  the  king’s  people. 


The  False  Prophets  147 

ka  pati  pen,  e to;  ka  jal  a Okwa  ka  kel , ka  e to;  ka  jal  a kobi  Nikaho , ka  e parg , 
e tbm  ymb ; ka  bill  goch,  ka  tero  shghg. 

Ka  wudo  chgdg , ka  by  el  e wdho,  a mak  Chglo  yi  kech;  a keti  teri  pote  Nuar,  a 
neau  tero  byele  Nuar;  ka  Chglo  hi  pote  yi  Nuar  key  kech,  ka  Chglg  ko:  kweywaeh 
yi  kech,  ka  rrieko  hare  hi  Iwbki.  A chyek  by  el,  a bgti  tero  tfe. 

At  a certain  time  the  ”kings“  came,  they  used  to  dance  (the  dances  of  Nyikang) ; 
one  ’’king44  called  himself  Okwa,  one  called  himself'  Dak,  and  the  third  called 
himself  Nyikang.  And  they  came  (into  the  villages  of  the  Shilluks);  the  Shilluks 
used  to  pray  to  them,  calling  them  ”king“,  — it  was  in  the  time  of  king  Ku 
— , and  the  people  danced.1  They  (the  ”kings“)  went  to  Fashoda.  The  king 
said,  ’’Why,  what  is  the  matter  with  these  kings  ?“  And  they  (the  would-be  kings) 
went,  and  took  the  wives  of  the  king  by  force.  The  king  was  much  perplexed, 
he  was  in  great  confusion.  They  stole  cattle  too.  Then  the  king  became  very  angry, 
he  sang  a war-song  early  in  the  morning,  he  tied  his  bead-necklaces  round  his 
neck,  put  his  arm-rings  on  his  arm,  fastened  bells  about  his  wrist,  he  took  a spear, 
he  took  a gun,  and  he  went,  he  went  towards  them.  And  the  man  who  called  him- 
self Dak  he  shot  with  the  gun,  he  fell  upon  the  ground  and  died.  And  the  man 
”Okwa“  was  speared,  and  he  died;  the  man  who  was  called  Nyikang  fled,  he 
turned  towards  the  bush.  Then  the  drum  was  beaten,  and  the  people  danced 
(for  joy). 

(About  this  time)  a north  wind  blew,  and  the  dura  was  burned,  the  Shilluks 
were  seized  with  hunger.  The  people  went  to  the  Nuer  country,  to  buy  dura 
of  the  Nuers.  And  the  Shilluks  were  beaten  by  the  Nuers,  in  the  time  of  this 
strong  famine.  The  Shilluks  say,  (”In  this  time)  some  were  starved,  and  some 
gave  away  their  children  for  dura.44  — But  when  the  next  dura- harvest  was 
brought,  the  people  were  relieved. 

[In  the  first  part  of  this  story  it  is  related,  how  some  impostors  pretend 
to  be  the  ancient  kings,  who  have  come  into  this  world  again;  the  people 
believe  in  them  and  pray  to  them,  and  the  ’’false  prophets4*  take  advantage 
of  this  to  rob  the  people,  till  their  procedings  are  brought  to  an  end  by 
the  king.] 

43.  The  Prince  who  refused  to  be  King. 

Na  ran  dugh,  chwola  Alike,  ka  dwai  yi  u roh,  ka  e bah,  ka  tote,  a kede,  a pare 
pote  Don  H hiwen.  Ka  ge  hi  rodb  (ygdg)  ki  gin  eham;  nan  hal  ten  hi  kope  tome 
pi.  Ka  ha  rit  mekg  hi  kyedg  kine : wei  bede.  Ka  ge  didg  ki  kwofe  Don ; a bene 
pach,  a gide  ki  fare,  a chdgi  fare  ggn  a Pwot.  A peka  pen.  A kobi  • ya  kyet  ki 
jagg,  ba  dwata  yan.  A rgh  (yon)  wadi,  a jagg  yau . A tomi  leke  lyech , a tomi 

10 * 


1 Thus  worshipping  them. 


148  His torical  Tr aditions 

lllllliilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllN 

gyelo.  Ka  rit  e wiro,  ka  nhk  kal  gi  gir,  ka  dok  chol  ga  pyar  ahwen,  ki  j&  ga 
pyaro ; rit  kech;  a dwok  chivak,  a chike  chol  ke  dok,  kiji,  a kohi  rit  kine:  wei 
be.de,  tuna  ye  ker. 

The  eldest  son  of  a king  whose  name  was  Aleki,  was  brought  to  be  elected 
king.  But  he  refused,  and  when  he  was  informed  secretly  that  they  were 
going  to  elect  him  by  force,  he  went  away  and  fled  to  the  Nubian  country,  he 
with  two  of  his  brothers.  And  (during  their  flight,  or  in  the  Nubian  country) 
they  used  to  pound  dura  for  food;  the  youngest  of  them  was  told  (compelled) 
to  bring  water.  (When  they  had  gone)  one  prince  (in  the  Shilluk  country)  said, 
’’Let  them  stay  there  (in  the  Nubian  country). “ And  they  learned  the  Nubian 
language. 

He  came  home  again,  and  built  himself  a village,  wich  he  called  Pwot  (’’beaten") . 
He  settled  there,  but  he  still  continued  saying,  ”No,  I refuse  to  be  chief;  I 
don’t  want  to."  So  his  son  was  elected,  and  he  reigned.  He  carved  bracelets  out 
of  elephant-tusks. 1 When  the  king  (at  Fashoda)  heard  this,  he  became  angry, 
and  he  sent  an  armed  body  to  him,  a great  one.  And  he  (the  prince)  had  to 
make  amends  with  fourteen  cows  and  ten  men;  for  the  king  was  very  much 
offended.  Again  an  ambassador  of  the  king  was  sent  to  the  prince,  asking 
for  more  cattle  and  men  as  compensation.  Then  the  king  said,  ’’Now  let  him  alone, 
the  reason  for  his  being  so  haughty  as  to  cut  ivory-bracelets  was  his  wealth, 
and  we  have  taken  that  from  him.“ 


44.  The  Cowardly  King. 

Jal  rrieko  Akuno  Bako,  ka  e beno , chama  rit,  e chyek,  ka  Cholo  yei,  men  an  ka 
beda  rit  anan;  wa  yei  ki  en.  Ka  jal  rrieko  kyedo:  e,  fate  rit ! A ran  ahof  A chyeki 
nau , yu  kyet ! Ka  jal  eni  e beno , kapeka  tun  yo,  be  lepe  gon.  Ka  go  UpS,  ka  Akuno 
Bako  benb,  ka  e buogo,  ka  e reh.  Ka  jal  eni  ko:  yi  reha  keh  ? Ma  yi  koba  yin,  che 
yina  rit  ? yi  chyete  ho  kete  ? Ka  tero  ko : a,  wa  chin  ena  yi  dane  nau  ? Ka  Akuhb- 
Bdkb  e beno,  ka  toha  fan,  ka  ye  yiyi . Tero  kudi  yau.  Goy  iom ! Tero  kudi  yau. 
Ka  jago  kobo : gone  wuno  ! Ka  wuno  gon  yah  tono.  Ka  e riho,  ka  Cholo  heto : a, 
fate  rit ! Ka  Cholo  ko : nek  ! Ka  toha  yino,  a par. 

A man  whose  name  was  Akunyo  Bako,  came  and  wanted  to  become  king. 
He  was  a short  man.  The  Shilluks  consented,  ’’This  man  shall  be  king  now,  we 
are  satisfied  with  him.“  But  one  man  refused,  saying,  ”No,  he  is  not  a king! 
What  kind  of  king  is  he,  this  short  man?  I protest!"  This  man  came  and  sat 
down  on  the  side  of  a road,  to  lie  in  wait  for  the  new  king.  While  he  was  lying 
in  wait  for  him,  Akunyo  Bako  came.  When  he  saw  the  man,  he  was  afraid  and 
ran  away.  The  man  asked,  ’’Why  do  you  run  away?  Was  it  not  you  who  said, 


1 Formerly  only  the  king  was  authorized  to  wear  ivory  bracelets. 


Queen  Abudok  149 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ 

he  wanted  to  become  king?  What  is  chasing  you?44  When  the  people  heard 
this,  they  said,  ”Ah,  shall  that  man  (this  cowardly  king)  bring  evil  upon  us?44 
And  Akunyo  Bako  came,  he  turned  towards  the  village,  and  he  behaved  like 
one  possessed  by  a spirit.1  But  the  people  remaind  silent.  Then  he  said,  ’’Beat 
the  holy  drum!“  But  the  people  remained  silent.  One  of  the  chiefs  said,  ’’Loo- 
sen a rope!“2  And  a rope  was  loosened  by  a child.  When  he  saw  that,  he  ran 
away.  And  the  Shilluks  laughed,  ’’Indeed,  he  is  not  a king!44  The  Shilluks  said. 
’’Kill  him!44  He  ran  towards  the  hush  fleeing. 


45.  Queen  Abudok. 

Ken  Dokbt  ka  fen  e bedb  e bu  rit;  ka  Cholo  wije  mum ; rit  bog  on.  Ka  tero  beno 
yi  Abudok , ka  e ko:  e wite  won  a mum  yi  buhe  rit.  A kobi  kine : kwani  rit!  A 
kwani , a rohi.  A kedo , en  Abudok , a dwai  teno,  a maji,  a wuali,  a pigi  yete  tbp ; 
ka  a feme  duoh , a pegi,  ka  atep  e ehbgo , e ba  pan.  A kal  atem  ten,  a pegi,  a 
pahi;  a keti  Bachbdo,  a wei  go  fen.  A kobi  kine:  e,  Cholo  u nuhi  yi  kwa  rit.  A 
bane  hehe  kwa  rit.  A kobi:  e,  kwa  rit  re  u logo  mu  go,  ka  hi  gedi  H bute  pari, 
fari  hi  doyi  doyo,  ka  e nuho.  U hen  bat  keno,  u hen  pal.  A bane  hwqli  a hhni.  — 
Kwoh  Abudok. 

In  the  time  of  Dokot  the  country  was  without  a king.  And  the  Shilluks  did 
not  know  what  to  do,  because  there  was  no  king.  And  the  people  came  to 
(queen)  Abudok,  saying,  ’’Alas,  we  are  in  confusion  from  not  having  a king!44 
She  said,  ’’Take  this  one  (pointing  to  one  of  her  younger  brothers)  for  a king!“ 
So  he  was  taken,  he  was  elected.  Abudok  went  away.  She  brought  seeds  of  the 
water-lily,  spread  them  out  in  the  sun,  and  ground  them.  She  put  them  into  a bag, 
the  bag  was  very  big,  so  that,  when  she  put  the  seeds  in,  the  bag  remained  un- 
filled. Then  she  brought  a small  bag,  poured  the  seeds  in,  and  it  was  filled.  Now 
she  went  to  Fashoda  with  the  bag,  and  put  it  down  there.  She  said,  ”Ah,  the 
Shilluks  will  be  decreased  by  the  descendants  of  the  king.  In  future  time  the 
descendants  of  the  king  will  become  many.  She  said  again,  ”Eh,  the  descen- 
dants of  the  king  will  be  like  a sickness  (to  the  Shilluks),  if  they  build  their 
village  beside  your  (the  Shilluks’)  village,  your  village  will  become  very  small, 
it  will  decrease.  But  they  (the  royal  family)  will  become  many,  just  as  the 
branches  of  the  calabash  plant  become  many  in  the  bush.“  Therefore  the  descen- 
dants of  the  king  have  become  so  many.  — This  is  the  story  of  Abudok. 

[. Explanation  given  by  the  man  who  told  this  story:  ’’Abudok  was  a bad 
queen,  and  the  Shilluks  did  not  like  her;  they  wanted  a king.  So  Abudok 
presented  to  them  one  of  her  two  younger  brothers,  whom  she  raised 
(educated),  saying,  ’’Take  this  one  for  your  king.44  Abudok  went  away 


1 When  the  new  king  is  elected,  the  spirit  of  Nyikang  takes  possession  of  him;  this  is  manifested 
by  a shaking  of  the  body,  singing,  etc. 

2 loosen  a rope  to  thrash  him ! 


150  Historical  Tr aditions 

iiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

angrily,  she  collected  certain  seeds,  dried  and  pounded  them,  and  brought 
them  to  Fashoda  as  a symbol,  to  show  the  Shilluks  how  they  would  be 
surpassed  in  number  and  in  power  by  the  descendants  of  the  royal  family." 
This  story  again  shows  that  the  royal  family  is  not  originally  Shilluk,  but 
of  foreign  origin.  — But  perhaps  it  was  simply  because  she  was  a woman 
that  the  Shilluks  did  not  want  her  to  rule  them.  In  the  list  of  kings 
given  by  Banholzer  Abudok  is  omitted.] 


War  Stories  1 5 1 

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vi.  WAR  STORIES. 

46.  War. 

Ka  wo  welo , ka  wo  nena  ki  yo,  ka  je  dwogo,  ka  wo  wano  yo,  ka  wo  yote  jal 
meko , ga  lyau,  lyawe  leh,  ka  e ko:  wu  kala  ken  f Wo  kala  fote  bwoh.  Kine:  wun 
a ya  ken  ? Kine : wa  ya  Pehidwai.  Kine:  fan  ano  ? Wo  ya  pache  ChSn.  Kine:  yi 
Agodo  ? Kine : hwo  ! Kine : dock  ! A kal  won,  a chip  won  pach  meko , Duwat,  a 
kal  won  Agodo,  a ydt  jdgo,  a hute  yi  won  ki  dyel , a Iwok  won,  a n3na  ki  Bukyeh, 
a Vena  duki,  ka  wo  wano  ki  boro,  a hute  yd  ki  dyel ; a bet  tedi  yau. 

A kewu  Uh,  a ket  tero,  a kete  len  ki  Atano,  a nak  Cholo  yi  bwoh,  a chyete  tero, 
a witi  bwoh  Tuho.  Ka  Gokwach,  jdgo  3 yomb.  Ka  chip  fen  yi  bwoh,  kine:  doch 
yau,  wa  fa  wat.  A duok  bwoh,  a tona  ki  bole  Nelwak,  tona  rriiichb,  a buti  ki 
muclib,  a nag 3,  ka  chyet  nam,  e gir. 

A ben3,  a pike  Oban,  a bedi  yau , ka  neke  dwat  adek,  a kete,  a lib3  Tuho,  a 
nag 3 gon,  a mag 3 gon,  a dwo g3,  a tone  Taro , a mage  Taro,  a bin3,  a ton  Ko - 
Bblut,  a mageje , a giti  Wu,  a magi  Wu,  a gitiJVok,  a magi  Nok,  a dwogi  Nok, 
a peki  Wihalwal. 

A do  go  fote  Jon,  ajadi,  a dwoge,  a peke  wiy  Pich,  a tine  pach,  a peka  Tedigo, 
a yom3  Detim,  a gwaje  ki  dok,  kije.  A kedo,  a dogi  Padeah;  a tab3  Dihjol , ka 
PHhjql  3 ybmb.  A nage  gon,  a mage  hwole  gon,  a k3d3.  A mage  Mwomq,  a don 
pdte  Choi,  3 tigo  yi  rdjo  (rhjb),  dyel  bog  on,  dean  bog  on,  giene  bog  on,  by  el  bogin, 
pyen  bog  on,  kwot  bogon,  wot  (yot)  bogon,  Iwak  bog  on ; pen  3 do  ho,  e hudb  yi  rajo. 

A roil  rit,  rit  Akql,  a kete  len,  leh  Ger,  ka  Lwak  chete.  A ben  bwoho,  Alahtaro, 
a tabe  rit,  a mag 3 gon,  a kite  je  Bel,  a choge  kun  an,  a don  rite  Ku,  e jdgo,  a Ven 
Lir,  ka  gyene  kal3,  ka  dean  kale,  ka  dyel  kal3.  Ajage  rit  Ku  kijahe  doch ; ka 
dok  e neho,  ka  gyeno  heho,  ka  dyele  hehq. 

A line  kwop  yi  bwoh  meko,  a beno,  yiga  bwoh  matek,  ye  beno,  ye  kitb  ki  Alahtar, 
ka  Cholo  hito;  kine:  nine  ano  ? yiga  Turiik,  ge  ki  NiheletJ  ye  Alahtaro  neke  ndgo. 

Yik  bwoh  meko  kala  wak,  yiga  Bakadi;2  ka  Bakadi  beno,  ka  tona  gat  ki  Tobet; 
a ton  gat,  ka  Choi  reha  pach. 

Ka  tero  dwogo , ka  kwop  lih:  Alahtaro  ndgo!  Ka  bill  goch,  ka  Cholo  chqho 
bul;  chuhe  mino.  A ben  Turuk,  a feka  fen. 

We  were  travelling,  we  slept  on  the  road,  and  when  the  people  (whom  we 
had  sent  to  look  for  the  way)  came  back,  we  (found  out  that  we)  had  lost  our 
way.  We  found  a man,  a spy,  a war-spy.  He  asked,  ’’Where  do  you  come  from  ?“ 
We  answered,  ”We  come  from  the  country  of  the  Shilluk  people. “ He 
asked,  ’’From  which  district  (of  the  Shilluk- country)  are  you?“  We  replied, 
’’From  Penyidwai.“  He  (asked),  ’’From  which  village?"  We  (replied),  ’’From 


1 that  is,  English. 


2 The  Abyssinians. 


J52  War  Stories 

in mm 

the  village  Chen.“  He  said,  ”Do  you  belong  to  Agodo?  We  replied,  ”Yes,  we 

do.“  He  said,  ’’All  right.  “ He  took  us  and  brought  us  to  some  other  village, 

Duwat,  then  he  brought  us  to  Agodo.  He  found  out  the  chief,  who  (received  us 

and)  killed  a goat  for  us,  and  then  he  accompanied  us.  We  slept  at  Bukyeny. 

When  the  next  day  came,  and  it  had  become  afternoon,  he  killed  again  a goat 

for  me;  the  people  (my  companions  and  I)  sat  down. 

A war  signal  was  given.  The  people  went,  and  there  was  a fight  at  Atano, 
Shilluks  were  killed  by  the  strangers,  the  Shilluks  were  chased  throughout  the 
country  till  the  strangers  came  to  Tonga.  And  the  chief  Gokwach  surrendered ; he 
was  left  alive  by  the  strangers,  they  said,  ’’All  right,  we  are  friends.  “ The  strangers 
turned  hack,  and  marched  straight  towards  Nyelwak.  There  they  turned  on  an 
island  (in  the  Nile),  and  while  they  were  sleeping  there,  many  of  them  were 
killed  by  the  Shilluks,  and  many  too  were  chased  into  the  river,  a great  number. 

After  that  they  came  and  sat  down  at  Obang;  they  remained  quiet  there 
for  three  months,  then  they  went  and  attacked  Tonga  (again),  some  of  the  people 
they  killed,  and  some  they  caught  as  slaves ; they  returned  and  marched  to- 
wards Taro;  they  captured  Taro  and  came  marching  towards  Khor  Filus,  they 
caught  people  there;  they  came  to  Wu,  they  captured  Wu,  they  arrived  at 
Ngok  and  captured  it;  from  Ngok  they  returned  and  sat  down  at  Winyalwal. 

They  returned  to  the  Dinka  country,  but  there  they  had  no  success,  and  so 
went  hack,  and  sat  down  at  the  mouth  of  the  river  Plch.  They  turned  to  the  next 
village,  and  then  went  (across  the  river)  to  Tedigo.  The  chief  Detim  surrendered, 
he  paid  tribute  in  cattle  and  men.  From  there  the  enemy  turned  back  to  Pade- 
ang.  He  cheated  (the  Dinka  chief)  Dingjol,  and  Dingjol  surrendered.  He  was 
killed,  together  with  his  children.  The  enemies  went  away  and  captured  Mwomo. 
While  they  remained  in  the  Shilluk  country,  the  country  suffered  very  much, 
there  were  no  goats  left,  no  cattle,  no  fowls,  no  dura,  no  clothes,  no  shields, 
no  drums,  no  houses,  no  cow  houses ; the  land  was  ruined  to  exhaustion. 

In  that  time  a king  was  elected,  king  A.kol,  he  fought  a war,  the  war  of  Ger, 
and  the  people  of  Lwak  (with  their  king  Akol)  were  chased.  Then  came  the 
strangers,  the  Ansars,1  they  outwitted  the  king  and  caught  him.  They  arrived  at 
Bel,  and  remained  there.  The  (Shilluk-)  king  Ku2  continued  reigning  during  this 
time.  And  the  Lir-people3  came  and  brought  fowls,  and  cattle,  and  goats.  The 
king  Ku2  reigned  well,  so  that  the  cows,  and  fowl,  and  goats  became  many. 

About  that  time  the  fame  of  some  other  white  people  was  heard  of;  they 
were  coming,  they  were  very  strong  white  people,  they  came  and  fought  the 
Ansars;  when  the  Shilluks  heard  that,  they  laughed;4  and  it  was  asked,  ’’What 
is  their  name?“  And  they  turned  out  to  be  the  Turks  and  the  English.  It  was 
said,  ”The  Ansars  will  surely  be  killed  now.“ 

1 the  people  the  Dervishes. 

a = Kur.  3 The  Kordofan  Nubas  from  Jebel  Eliri. 

4 for  joy. 


Tribal  War  153 

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And  again  there  came  white  people,  from  the  interior,  they  were  Abyssinians. 
The  Abyssinians  came,  and  marched  towards  the  river,  the  Sobat;  the  Shilluks 
ran  away  to  their  villages. 

And  the  people  returned  to  their  villages,  because  there  was  a rumour, 
’’The  Ansars  have  been  killed. “ Then  the  drum  was  beaten,  the  Shilluks 
danced  to  the  drum,  they  rejoiced.  The  Turks  came  and  remained  in  the 
country. 

47.  Tribal  War. 

Kal  akyel  e beno  bia  pal , ka  kal  akyd  e beno,  ka  leh  keto.  Ka  dan  e kel,  ka 
dan  hifadb , ka  dan  meko  hi  chiki  kb  lb,  ber  ( bedo)  je  ge  gir,  ka  len  reho,  ka  je 
nek  chye_,  dan  chop.  Len  den,  tyeh  a man  bia  be  tero  dan,  ka  ge  tero  pack.  Bu 
dan  ma  Jcete  ma  ni  bedo  wok  M war.  Je  ni  bia  be  libo  ki  war.  Je  ni  lacha  wot  ki 
yey  Iwol. 

One  family  comes  and  goes  out  into  the  hush,  and  another  family  comes, 
and  they  begin  fighting.  And  a man  is  speared,  and  falls  down;  again  another 
man  is  speared,  (so  they  go  on  till  on  both  sides  the  dead  are)  many.  At  last 
one  army  runs  away:  many  people  are  killed,  they  are  speared.  Now  the 
warriors  scatter.  The  women  come  to  carry  the  dead  home.  No  one  is  left 
out  in  the  bush  during  night-time. 

(After  a war)  the  people  come  to  lie  in  wait  during  the  night.1  — The  people 
are  accustomed  to  urinate  in  the  house,  in  a gourd.2 

48.  The  War  of  Nyeker. 

Jal  meko  chwold  Neker , wade  Dor,  tek,  tek,  ka  e kedo,  ka  toha  Tohoro  be  maho. 
Ka  Tohoro  nage,  ka  go  mage.  Ka  hoye  yi  Yodit,  ka  e loho  ki  len , ka  maha  Dihjol , 
ka  len  chyet  yi  Dihjol ; ka  leh  goche  nam,  ka  len  nek;  ka  bia  pack,  ka  e yewo. 

Some  man  whose  name  was  Nyeker,  the  son  of  Dor,  was  very,  very  brave. 
He  went  and  turned  towards  Tongoro  (in  the  Dinka  country)  to  capture.  He 
destroyed  Tongoro  and  seized  it  (its  people  and  cattle).  And  he  was  imitated 
by  Yodit,  he  too  raised  an  army  and  marched  against  Dingjol,  but  his  army 
was  chased  by  Dingjol,  he  drove  the  army  into  the  river,  so  that  they  died. 
Yodit  went  home  and  repented  what  he  had  done. 

49.  The  War  of  Deng. 

Jal  meko  chwola  I) eh,  ka  fare  e ketb  ki  Duwat ; fa  Yweldit.  Ka  leh  tin,  tin 
Yoh,  ka  leh  e keto,  ka  fe  nek  ga  pyaro.  Ka  Ojaho  dwai,  ka  e tedo,  ka  e ko:  leh  a 
hi  keta  mwol,  ki  mwol  chet.  Ka  e molo,  ka  e buto  ki  yo,  ka  je  ka  wok,  ka  kome 


1 This  is  blood  revenge;  if  one  tribe  has  more  dead  than  the  other,  it  tries  to  kill  some  people 
of  the  hostile  village. 

2 for  fear  of  being  killed  when  going  out. 


154  War  Stories 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 
gen  par,  ka  ge  nek,  ka  len  keta  pack,  ka  e keto,  ka  je  nek  ga  pyar  anwen.  Ka  Den 
kwacho,  kwacho  len,  ka  tyek  e beno,  ka  logo  ban  gon,  ka  fan  eni  e cTiiino.  Ka  tyek 
cliUe,  ka  go  nage;  a kSdS,  a tgna  wgk,  fote  rite  Jan. 

There  was  a certain  man  with  the  name  of  Deng,  his  village  fought  with  Duwat; 
the  name  of  the  village  was  Yweldit.  The  war  began,  it  began  at  the  village 
Yonj,  the  army  fought,  and  ten  men  were  killed.  Then  aDinka  man  (a  sorcerer) 
was  brought,  he  made  a charm,  saying,  ’’The  war  must  be  fought  in  the  morn- 
ing, early  in  the  morning.“  So  Deng  arose  early  in  the  morning,  and  laid  an 
ambush  on  the  way;  and  when  the  people  (the  enemies)  came  out,  he  attacked 
them  and  killed  (many  of)  them.  The  army  of  the  enemy  went  back  into  the 
village,  and  when  they  came  again,  they  killed  fourteen  men  of  Deng’s.  Then 
Deng  begged,  he  begged  for  auxiliary  troops;  and  an  auxiliary  army  came. 
With  them  he  went  after  the  enemy,  and  the  village  (of  Duwat)  stopped 
fighting. 


Traditions  on  Nyikang  155 

Illllilllllllll|||ill||||||||||ll!llilllllllllllllllllllllli:illllllllllirilllllllllllllilllllllllimillillllillll!lllllllll!lllllifllllllllllilllililllllll!lllll!illllllllilll!lllllllllllllllllllllllll!lll11llllllllllllllllll!lllll!l!lllllll 


vii.  TRADITIONS  ON  NIKANO. 

50.  Nyikang’s  Parents. 

Oshyahi  ye  Okwa,  ye  noma  nam  ki  rnayi  Nikah,  Nakae,  ria  Ke.  Ka  je  hi  keta 
nam.  Omya  Nakae  fana  hah,  bedo  ki  dan  Ka  je  hi  tugo  kwome,  kine : waho  yau  ! 
A ket  Dak , a kwah  ha  hah,  a nage  gon,  a bull , a yitbi , a kobi  Dak  kine:  a buld 
yan!  Kine:  e ticliyi  edi  f Kine:  a clidma!  Kine:  Nakayo,  kivtird  a cham  yi  kwari! 
Kine:  a chame  yen  ? Kine:  yu  kala  keh  ? Kine:  u ndmo!  Kine:  el  yi  lohi  yi  yen 
ki  chtimo,  sha  je  Iwoka  nam.  Ka  dan  make  yi  hah.  A kobi  hah  kine : nam  ba  keli 
yih  keti!  Defa  mado  fi ! Kine:  di  dSre!  u ywodd  yin,  yi  budd  wok  yi  kela  kelo. 
Yi  fa  hi  nena  took  yi  hi  hwola  wok.  A tat  lend,  a hi  ben  hah  wok,  die  doke  kwdhb. 
Ka  ge  make  hah.  Ka  chak  mano  yi  dano  ki  hah. 

In  ancient  times  Okwa  (the  father  of  Nyikang)  married  the  (woman  of  the) 
river,  the  mother  of  Nyikang,  Nyakae,  the  daughter  of  Ke.  And  the  people  used 
to  go  to  the  river.  The  brother  of  Nyakae  was  the  crocodile,  it  lived  with  the 
men;  and  the  people  used  to  play  on  its  back  saying,  ”Our  grandmother,  eh!“ 
One  day  Dak  went,  he  took  the  children  of  the  crocodile,  he  killed  and  roasted 
them.  When  the  children  were  searched  for,  Dak  said,  ”1  have  roasted  them.“ 
Nyikayo  (the  brother  of  Nyakae)  said,  ”How  is  that?“  He  replied,  ”1  have 
eaten  them.“  Then  the  mother  of  the  crocodile  said,  ’’Nyakayo,  my  grand- 
children have  been  eaten  by  your  grandchildren. “ He  replied,  ’’Have  they 
really  been  eaten  by  them?“  He  asked,  ’’Where  will  you  go  now?“  The  woman 
replied,  ”1  will  remain  in  the  river. “ Nyakayo  said,  ”No,  because  you  (and 
your  children)  will  in  your  turn  also  be  eaten  by  it  (the  crocodile),  when  the 
people  (your  children)  come  to  wash.“  So  the  men  now  are  caught  by  the 
crocodile.  The  crocodile  said,  ’’You  (men)  can  never  pass  a river  again,  and 
you  never  will  drink  water  from  the  river.  “ Then  Nyakayo  (the  man)  said, 
’’All  right,  if  ever  I find  you  (crocodile)  lying  outside  the  river,  I shall 
surely  stab  you.  You  shall  never  sleep  outside  the  river,  you  (shall  only  have 
sufficient  time  to)  lay  your  eggs  on  the  river  bank.“  And  a harpoon  was  made. 
During  the  time  when  the  crocodile  comes  out  of  the  river,  the  cows  swim  across 
the  river;  but  (often)  they  are  seized  by  the  crocodile.  This  is  the  beginning  of 
the  enmity  between  man  und  the  crocodile. 

[Another  Report  on  the  Descent  of  Nyikang  and  on  the  origin  of  the 

Shilluk  people,  given  in  A.  E.  S.  page  197 : 

In  the  beginning  was  Jo-uk  (jwok),  the  Great  Creator,  and  he  created 


156  Tr aditions  on  Nyikan g 

iiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

a great  white  cow,  who  came  up  out  of  the  Nile  and  was  called  Deung 
Adok  (dean  aduk).  The  white  cow  gave  hirth  to  a man-child  whom  she 
nursed  and  named  Kola  (Kolo);  Kola  begat  Umak  Ra  or  Omaro  ( Omaro), 
who  begat  Makwa  or  Wad  Maul  (wat  mol),  who  begat  Ukwa  (Okwa). 
These  people  lived  in  a far-off  country,  nobody  knows  where. 

Ukwa  was  one  day  sitting  near  the  river  when  he  saw  two  lovely  maidens 
with  long  hair  rise  out  of  the  river  and  play  about  in  the  shallows.  He  saw 
them  many  times  after  that,  but  they  would  have  nothing  to  do  with  him 
and  merely  laughed  at  him.  It  should  he  mentioned  that  their  lower 
extremities  were  like  those  of  a crocodile. 

One  day  Ukwa  found  them  sitting  on  the  hanks,  so  he  came  up  behind 
and  seized  them.  Their  screams  brought  their  father,  Ud  Diljil,  out  of  the 
river,  to  see  what  was  the  matter.  Ud  Diljil,  whose  right  side  was  green 
in  colour  and  in  form  like  a crocodile,  whilst  his  left  side  was  that  of  a 
man,  protested  mildly,  but  allowed  Ukwa  to  take  away  his  daughters  and 
wed  them,  merely  giving  vent  to  a series  of  incorrect  prophecies  regard- 
ing them. 

Nik-Kieya  (Nyakae),  the  elder  sister,  gave  birth  to  two  sons  and  three 
daughters,  and  Ung-wad,  the  youger,  to  one  son  only,  named  Ju,  or 
Bworo.  The  eldest  son  of  Nik-Kieya,  was  called  Nyakang  (Nik-kang  or 
Nyakam,  = Nikan)  and  inherited  the  pleasing  crocodilian  attributes  of  his 
mother  and  grandfather.  Meanwhile  Ukwa  married  a third  wife,  whose 
eldest  child,  a son,  was  named  Duwat. 

OnUkwa’s  death  there  was  a furious  quarrel  between  Nyakang  and  Duwat 
as  to  who  should  succeed  Ukwa.  It  ended  by  Nyakang,  with  his  sisters  Ad 
Dui,  Ari  Umker,  and  Bun  Yung,  his  brother  Umoi  and  his  half-brother 
Ju,  acquiring  wings  and  flying  away  to  the  south  of  the  Sobat.  Here  they 
found  the  Shilluk  country  inhabited  by  wicked  Arabs,  so  they  drove 
them  out  and  founded  a most  successful  Kingdom.  According  to  their 
genealogy  this  would  have  been  about  1200  A.  D.,  or  later. 

Nyakang  had  a creative  power  which  he  used  greatly  to  the  advantage  of 
the  Kingdom.  In  order  to  people  the  vast  territory  more  quickly,  he 
proceeded  to  create  a people  from  the  animal  life  he  found  in  the  forests 
and  rivers.  From  crocodiles,  hippopotami,  and  from  wild  beasts  and 
cattle,  he  created  men  and  women.  When  these  had  brought  forth  many 
children,  the  parent  stock  was  removed  by  death,  so  that  the  children 
might  not  know  of  their  origin. 

The  new  creation  and  their  offspring  form  the  Shulla  race  or  common 
people,  in  distinction  from  the  direct  descendants  of  Nyakang’s  family. 


Origin  of  the  Shilluks  157 

iiiiiiitiiiiiiiiniiiiiiiiiiiiiiiiiiifMiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiN 

The  latter  continue  to  bear  authority  and  fill  the  priestly  function  to  this 
day.  All  outside  the  royal  and  priestly  line  are  accounted  Shullas. 
Nik-Kieya  still  exists.  She  never  died  and  never  will.  The  western  part 
of  the  Sobat  and  part  of  the  White  Nile  is  her  favourite  abode.  She  often 
appears,  usually  in  the  form  of  a crocodile,  but  at  times  in  different  forms 
and  always  in  the  river  or  on  its  banks.  No  sacrifices  are  ever  offered  to 
her.  When  she  wishes,  she  takes  what  is  required  from  among  men  and 
beasts;  and  when  it  is  so,  the  people  must  not  complain;  indeed,  it  is  an 
honour  when  Nik-Kieya  is  pleased  to  take  her  sacrifice  of  man  or  beast 
from  a family.] 


The  Origin  of  the  Shullas1. 

By  Dr.  T.  Lambie,  of  Doleib  Hill. 

Nyikang,  Duwad,  Ju,  Okil,  Otin,  and  Moi  were  the  sons  of  Okwa.  Okwa 
was  the  son  of  Omara  from  heaven.  Nyikang’s  mother  was  Nyikaya,  Okwa’s 
other  wife  was  Ungwet.  Nyikang  and  Duwad  were  twins,  they  lived  far  away 
to  the  south.  Okwa  was  lost  and  his  village  was  deserted,  so  the  people  asked, 
’’Whom  shall  we  elect  king?“  Part  of  the  people  said,  ”We  will  elect  Nyikang,  “ 
others  said,  ”We  will  elect  Duwad, “ so  it  came  to  pass  there  was  war  and  the 
people  were  divided.  Nyikang  came  and  turned  aside  to  the  country  of  the 
Dim,  and  there  he  married  the  mother  of  Dak,  and  Dak  was  born.  Dak  was 
wicked  and  killed  some  people  of  the  Dim,  and  the  Dim  said,  ’’Booh!  all  the 
people  are  being  killed !“  So  they  agreed  to  kill  him,  saying,  we  will  kill  Dak.“ 
Another  man,  called  Obogi,  kept  silence  there  at  the  council  when  they  spoke, 
and  when  the  people  asked  him,  ’’Did  you  not  understand  our  talk?“  he  said, 
”Ah!“  like  a deaf  and  dumb  person.  And  they  struck  him  and  said,  ’’This  fellow 
dit  not  hear.“  Then  Obogi  went  to  Nyikang  and  told  him  about  the  plot.  Nyi- 
kang replied,  ”Ah!  very  well,  we  shall  see.“  So  the  father  came  and  brought 
a wooden  figure  and  put  it  up.  And  his  son  Dak  played  on  the  tom  (stringed 
instrument),  and  when  he  had  finished  playing,  he  took  off  his  bracelet  and  put 
it  on  the  image  in  his  house,  and  the  Dim  people  came  to  his  house  and  speared 
the  figure.  And  when  they  thought  they  had  finished  killing  it,  they  said,  ”He 
is  dead,  good!“  They  went  away,  and  all  the  people  came  and  began  to  lament 
saying,  ”Dak  is  dead.“  They  killed  a dog,  and  when  they  had  finished,  Dak 
came,  while  the  people  were  dancing  his  funeral  dance.  Dak  came  in  and  saw 
them.  And  Nyikang  said,  ”We  will  separate  from  you,  we  go  to  look  for  corn.“ 
So  they  came  and  stopped  here  in  the  home  of  the  Shullas. 


1 i.  e.  Shilluks. 


158  Tr aditions  on  N yik  an  g 

II Illllilllllllllli! 

51.  The  Early  Wanderings  of  Nyikang  and  his  People. 
His  Fight  with  the  Sun. 

Ka  ben  je  hake  duoh,  fon  eni  ba  Kirdu,  fon  a beni  Nikan ; a den  yen,  ye  hi 
Duwdt.  A kobi  Duwat  kine : Nikan,  yi  keta  ken  ? Kine : ya  keta  kun  an.  A kobi : 
Nikan!  Kine:  Vide  haji.  Ka  Nikan  e lidi  huje,  ka  dikuyi,  ka  yo  line  Nikan.  Ka 
Nikan  u beno,  a pyechi  Nikan  kine:  U yi  hi?  A kobi  kine:  kit , e hi  kon  f aril  A 
ben  Nikan , a pika  fote  Tiiro,  fote  niya  Dak. 

Ka  Ddk  ni  bedo  wiy  buro,  e tomo  tom.  A kobi  niyi  yen  kine:  fin  i tire  yi  Dak. 
A ket  neyi  yin,  a tyeke  ton.  A tote  Ddk  kine:  yi  dwata  ndye  yi  neyo.  A ket  Nikan, 
a dwai  abobo,  a yiede  bobo,  ka  tote  chyene  yon.  A ket  Ddk,  a feki  ken  eni,  a turni 
tom.  A ben  neyi  yen,  a kill,  en  abobo.  Ddk  keta  kal.  A ben  Nikan,  a kobi  kine: 
liard  i nayo  yi  niyi  yin.  Ka  neyi  yen  e buoyo.  A kobi  kine:  i,  riy  dan  clian 
ahwen  ! A riji  chan  ahwen,  a ywoyi. 

Duki  ka  tedo  benb  bene,  ye  yir,  ka  Ddk  bid  wok  ki  kal.  Ka  keta  yi  mddo.  Ka 
neyi  yen  e riho,  ka  ywok  i rumo. 

Ka  Nikan  e ko : ya  kedo!  Ka  e bono,  ka  kala  yi  nam,  nam  meko,  chioola  Faloko. 
Ka  je  peka  nam  eni.  Ka  dean  e loyo,  de  Nikan , kifa  wati,  wati  ni  chaka  chwobo  yi 
Nikan;  ka  i kedo,  ka  keti  fote  chan ; ka  ojul  i kido)  ka  dean  ywide,  keli  do  (dok) 
chart.  Ka  e ko : yd  ydfa  dean.  Ka  Garo,  wat  chan,  ka  e kbbo  kme : jdl,  yi  yapd 
hb  f Kine:  yd  yapd  dean.  Kine:  a de  men  t Kine:  de  Nikan.  Kine:  de  beda  ken  f 
Kine:  kala  fote  Nikan.  Kine:  i!  pat!  pate  de  Nikan.  A duoyi,  in  ojul;  a kope 
Nikan  kine:  Nikan,  dean  a yote  won;  de  nal  meko,  bar  (bdr),  per e Ddk,  chyene 
dd  ateyo.  A kobi  Nikan  kine:  tin  lin,  a yot  dbk!  A kit  Ddk,  a mdyi  Garo,  a 
tayi  yon  fin;  a hole  chyene  yon,  a kap  yiil  wok;  a cliyeti  lih.  A ben  chan,  a 
chyete  leh  Nikan,  a ndyi  ybn;  a ben  Nikan,  a kwah  heyblo,  a hwani  chan;  ka 
chan  doyo  mdl.  A ket  Nikan,  a kwahi  teyo,  a pwodeje,  a paro  je  mal. 

A bin  tido,  a ben  wiy  nam,  ka  je  dicodo,  ka  ye  beno,  ka  ye  wano  mani  nam. 
Ka  nam  ydt,  a tlk.  A kobi  Nikan  kine:  yo  kala  ken ? A kobi  kine:  a kidi  ? A 
wdhe  yo.  A paro  Oboyo  mdl;  a kobi  kine:  Nikan,  yd  ivumi  yi  cham.  Chwobi  ydn 
ta  tik.  A kobi  kine:  Nikan,  u de  kun , u keti  yi  tik , ka  yi  kale  bah  tlk.  A chwobi 
td  tik,  a pyete  tik , a beno  pach  ye  ki  tik. 

A pike  Achyete-yuok,  a yot  fin,  e da  bwoho,  a dubk  tido  loh,  a piki  wiy  Pijo, 
a poni  Ddk,  a poni  wiy  Palo.  A keti  leh  pach.  A chyete  lih,  a kit  tido. 

A yire  Nelwal,  a yeri  Pipwojb,  a yiri  Aduilo,  a yeri  Tidiyo  Palo ; a ket  tedo, 
a yeri  Wau,  Ochoro,  Pehikah  Oteyo,  Akonwa,  Morb,  Orydn;  my  ere  Nikan  a tiim. 
A kedo,  ena  Nikan,  a kobi:  i,  Cholo  doho. 

Ajayi  Ddk,  a kede,  a jay i Odak,  a kide,  a lai  ymb,  a tou.  A mum  Mb,  kine; 
# ywok  edi ? A duok  Nikan,  a kobi  kine:  kal  dean,  men  yik  yi  tabate.  A wumi,  a 


Wanderings  of  Nyikang  159 

Illill|||||llllllllllll!llllll!lllllllllllllinillllllll!llllllllllllllllllllll1llllllllllllllllillllllll1illilllllllllllllllll!llll!llllllllllllllllllilllllllllllllllllllllll!llllllllllllllllllllllllll!llllllllllllllllll!lllllllllllllllilllll 

loni  Duwat  hi  j ago.  A rumi,  a lom  Bivoch  hijago;  a loni  Dohbt  hijago;  a loni 

Tugo  hijago ; a loni  Ohwon  hijago , a loni  Kudit  hi  jag  0 ; a loni  Nahwaclio  hi 

jdgo. 

In  ancient  times  the  people  came  to  the  country  Kerau,  this  is  the  country 
into  which  Nyikang  came.  Here  they  separated,  he  and  (his  brother)  Duwat. 
Duwat  said,  ’’Nyikang,  where  are  you  going?“  He  replied,  ”1  am  going  to  that 
place  there. “ Again  he  said,  ’’Nyikang,  look  behind !“  And  Nyikang  turned 
round,  and  looked  back,  and  he  saw  a stick  for  planting  dura,  which  Duwat 
had  thrown  to  him.  When  Nyikang  came  back  to  take  it,  he  asked,  ’’What  is 
that?"  Duwat  replied,  „Go,  that  is  a thing  with  which  to  dig  the  ground  of 
your  village !“  And  Nyikang  came,  and  sat  down  in  the  country  of  Turo.  This 
is  the  country  of  his  son  Dak. 

And  Dak  used  to  sit  on  the  ashes  of  the  village  and  to  play  the  tom  (a  stringed 
instrument).  But  his  uncles  (the  brothers  of  Nyikang)  said,  ’’The  country  is  to 
he  ruled  by  Dak  alone?  (being  jealous  of  him).  His  uncles  went  to  sharpen  their 
spears.  But  it  was  told  to  Dak,  ’’You  are  going  to  be  killed  by  your  uncles !“ 
Then  Nyikang  went  to  fetch  an  ambach,  he  hewed  it,  and  made  for  it  hands 
(so  that  it  looked  like  the  statue  of  a man).  Dak  went  and  sat  down  in  the 
same  place  again,  and  began  playing  his  instrument.  His  uncles  came  and  stabbed 
him  — that  is,  the  ambach  statue ; Dak  went  into  his  enclosure  (unhurt) . Nyikang 
came  and  said,  ”My  son  has  been  killed  by  his  uncles. “ His  uncles  were  afraid 
saying,  ’’Let  every  man  stay  at  home  four  days.  When  four  days  have  passed, 
we  may  mourn  him.“  The  morning  after  four  days  were  gone,  all  the  people 
came  (to  mourn),  there  were  a great  many.  Suddenly  Dak  came  out  from  his 
enclosure  and  went  to  dance  the  mado  dance.  When  his  uncles  saw  this,  they 
ran  away,  and  the  mourning  was  finished. 

Nyikang  said,  ”1  will  go!“  And  he  came  and  went  along  a river,  a certain 
river  called  Faloko.  And  the  people  settled  on  this  river.  Here  the  cow  ran 
away,  the  cow  of  Nyikang,  because  of  her  calves,  her  calves  used  to  be  speared 
by  Nyikang.1  She  went  and  came  to  the  country  of  the  sun.  And  Ojul  (’’the 
grey  hawk“)  went  to  search  for  her;  he  found  the  cow  among  the  cows  of  the 
sun.  He  said,  ”1  am  searching  for  a cow.“  Garo,  the  son  of  the  sun,  said,  ’’Man, 
what  do  you  search  for?“  He  replied,  ”1  search  for  a cow!“  He  asked,  ’’What 
cow?“  Ojul  said,  ’’The  cow  of  Nyikang.  “ Garo  asked,  ’’Where  has  it  come 
from?“  He  answered,  ’’From  the  country  of  Nyikang. “ Garo  replied,  ”No, 
never!  Here  is  no  cow  of  Nyikang.  “ He,  Ojul,  turned  back  and  told  Nyikang, 
’’Nyikang,  we  have  found  the  cow!  among  the  cows  of  a certain  man,  he  is  aw- 
fully tall,  just  like  Dak;  on  his  hands  he  has  silver  bracelets. “ Nyikang  said, 
’’Raise  an  army,  and  find  the  cow!“  Dak  went  and  attacked  Garo,  he  threw 


Whenever  Nyikang  came  to  a new  place,  he  killed  a calf. 


160  Tr aditions  on  Nyikang; 

>INIIIIIIIillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllflllilllll!llllllllll!l!lllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!illlllllllinilllllllllllll||||||||||lT||| 

him  on  the  ground.  He  cut  off  his  hands,  pulled  the  bracelets  off  them,  and 
chased  the  enemy’s  army;  he  came  to  the  sun.  But  there  the  army  of  Nyikang 
was  chased,  and  it  was  utterly  destroyed.  Then  Nyikang  himself  came,  he  took 
an  adze  and  aimed  it  towards  the  sun.  He  hit  the  sun,  and  it  returned  to  the 
sky.  Nyikang  went  and  took  the  bracelet,  with  it  he  touched  the  dead  of  his 
army,  and  they  returned  to  life. 

The  people  came,  they  came  to  the  head  (source)  of  a river,  there  they  arose 
and  approached  the  junction  of  the  river  (in  boats).  They  found  the  river  full 
of  sudd.  Nyikang  said,  ’’Where  does  this  come  from?  what  shall  we  do?“  Their 
way  was  barred.  Then  Obogo1  arose  saying,  ’’Nyikang,  I have  finished  eating. 
Spear  me  under  the  sudd!“  He  said  again,  ’’Nyikang,  thus  I shall  part  asunder 
the  sudd,  and  if  you  come  to  any  place  where  the  sudd  is,  you  just  follow 
after  it.“  So  Obogo  was  stabbed  under  the  sudd,  and  the  sudd  broke  asunder, 
so  they  came  to  their  place  together  with  the  sudd. 

He  settled  (with  his  people)  in  Achyete-guok,  but  he  found  the  country 
occupied  by  the  white  people,  therefore  the  people  returned  to  this  side  of  the 
river.  They  settled  at  the  head  of  the  Pijo  (i.  e.  Sobat ),  Dak  passed  on  to  Wij- 
Palo.  The  army  went  home  (it  scattered  because  the  war  was  finished). 

He,  Nyikang,  built  the  following  villages : Nyelwal,  Pepwojo,  Adwelo,  Tedigo, 
Palo.  The  people  went  on  and  built  Wau,  Oshoro,  Penyikang  Otego,  Akuruwar, 
Moro,  Oryang,  these  are  the  villages  of  Nyikang.  Nyikang  went  saying,  ”Ah, 
there  are  still  Shilluks  left!“ 

Then  Dak  ruled,  he  went  away;2  (after  him  his  son)  Odak  ruled,  he  went 
away2  while  hunting  game.  The  people  were  perplexed,  and  they  said,  ’’What 
is  that?“  Nyikang  returned  saying,  ’’Bring  a cow,  that  we  may  make  a bier.“ 
When  that  was  finished,  Duwat  ruled  after  him ; when  he  had  finished,  Bwoch 
ruled  after  him,  after  him  Dokot  ruled,  then  Tugo,  then  Okwon;  then  Kudit, 
then  Nyakwacho.  (For  the  complete  list  see  page  135)* 

[A  somewhat  different  report  of  this  warfare  is  given  by  P.  W.  Hofmeyer 
in  ”Anthropos“,  1910,  V,  page  332;  it  runs  thus: 

Nyikang  heard  of  a country  in  which  all  ornaments  and  even  the  tools 
were  made  of  silver.  He  made  up  his  mind  to  go  into  this  country  with 
his  sons  and  numerous  armed  people.  The  name  of  this  country  was  wang 
garo  i.  e.  the  country  where  the  sun  sets  and  sleeps,  and  where  the  sun 
is  so  near  that  it  may  be  seized  with  the  fingers. 

Nyikang  arrived  in  the  miraculous  country;  in  truth,  numerous  cattle- 
herds  were  grazing  here,  and  the  young  people  were  richly  adorned  with 
silver  rings  and  silver  sticks.  Nyikang  and  Dag  entered  a hut,  where  a 
young  woman  was  working.  She  was  exceedingly  beautiful;  the  Shilluk 


1 Obogo  means  ”albino“;  vide  also  page  157. 

2 i.  e.  be  died. 


Adv entures  of  Nyikang  161 

heroes  had  never  seen  her  equal.  Dag  asked  the  woman,  whether  she 
would  like  to  marry  him  and  go  with  him  into  his  country.  The  woman  was 
frightened,  she  sprang  up,  cursing  the  black  fellows.  But  Dag  replied, 
’’Though  we  are  black,  and  without  silver  ornaments,  we  shall  show  you 
that  our  arms  are  stronger  than  those  of  your  men  and  that  we  may  well 
venture  to  ask  you  for  marriage. “ Thereupon  the  woman  showed  them 
the  direction  where  her  husband  with  his  servants  herded  the  cattle. 
Nyikang  and  Dag  turned  thither. 

It  was  just  growing  dark  and  the  herds  were  coming  from  the  bush,  the 
men  with  their  costly  silver  ornaments  following.  Dag  at  once  rose,  went 
to  meet  them,  and  soon  a great  fighting  was  going  on.  The  man  who 
wore  the  heavy  silver  rings  was  defeated,  and  Dag  stripped  the  orna- 
ments off  him. 

In  the  heat  of  the  fight  and  on  account  of  the  scorching  sun  all  the  Shilluks 
fell  down.  Nyikang  ordered  water  to  be  brought,  with  which  he  sprinkled 
his  fallen  warriors,  and  they  all  came  to  life  again.  Even  the  sun  he 
sprinkled  that  it  might  not  burn  so  hot,  and  presently  it  ceased  burning. 
Finally  the  Shilluks  were  victorious  and  drove  away  the  cattle  and  men 
of  the  enemies.  These  people  are  the  Quadshal  (Kwa  Jal). 

When  they  had  arrived  in  the  Shilluk  country,  Dag  once  more  proposed 
to  the  woman  to  marry  her;  but  he  was  again  rejected. 

Nyikang  offered  the  prisoners  in  his  country  cattle,  but  they  declined.  He 
offered  them  Shilluk  women,  but  again  they  declined.  So  he  gave  them  the 
privilege  to  seize  and  keep  a number  of  Shilluk  girls  and  to  collect  spears, 
sheep,  and  fat  in  the  whole  Shilluk  country,  as  often  as  a new  king  would 
be  elected.  As  this  was  a lasting  privilege,  they  consented  to  accept  it.] 

52.  Different  Doings  and  Adventures  of  Nyikang. 

Nikahq  hi  kd  (kedo)  tan  gat.  Ka  je  moko  hi  beno,  ge  mhyb  ki  yei.  Ka  yei  hi 
yoha  fen.  Ka  hi  lidi  Nikah,  ka  Nikah  dali,  ka  e beno,  ka  e ko  kine:  Dak,  ya  dali 
yije  moko.  Ka  Dak  e kedb,  ka  Dak  dale,  ka  Dak  e beno,  ka  e ko:  yd  dal  yijok 
eni.  Ka  Nikah  ko : e,  hard  ! ge  di  (ri)  je  a hi  wei  gen  ? Kine : d,  yei  hi  waha  fen  l 
A dogi  Dak,  a ben  yi  jok  eni,  ge  mayo  ki  yei.  A lok  Dak  e okok,  ka  peka  yey 
nam.  Ka  jok  eni  e beno,  ka  ge  kala  bute  Dak;  ka  ge  mdk,  ka  ge  kitifach. 

Ka  jok  eni  e bedo  ki  fach.  Kd  wbt  ger  yi  Nikah,  ka  ge  kobo  kine : Nikah,  bene 
woti  agakf  Kine:  wote  wa  fa  hi  bbdo  nau.  A kobi  Nikah  kine:  e,  de  wot  hi  ger 
edi?  Kine:  wote  wa  hi  ger  ki  dan!  A kyedi  Nikah  kine:  dan  bogon.  Kine:  4,  dan 
d gir  ki  yi  bbne!  A kobi  Nikah  kine:  4>  bogon.  A kede,  chwola  Oloalo.  A kobi 
kine : kal  dan!  Ka  Nikah  4 baho.  A ketjal  eni,  a kali  hare,  a chabi  Idbb,  a kyeri 

WESTERMANN,  The  Shilluk  People.  II 


162  Tr aditions  on  Nyikang 

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wot,  a city  eh  labg,  ha  tyele  wot  ta  g6.  A hobo  Mne : chuhun  ! A magi  hare , a gdchi 

gon  hi  atdi,  a towe.  A hobi  Nihan  hine : buh ! Kine : e,  Oloalg,  hwoji  rack ! ere 

dan  a nggi f Kine : yede  ? Kine:  i,  u choh  a g\  fare  anen:  ha  hi  hyere  wot  Nihan , 

dan  e ni  to  hifa  Oloalo.  A bet  terg,  a hobi  Nihan  hine:  e!  Oloalo  jei  u chgge  to 

yi  won  eni.  Ka  Oloalo  hine : dede  (de  ere),  u hyeh,  ba  tumL 

A wihe  jame  hwer  yi  Nihan,  a ni  hyere  wot . Ka  e ho  hine : wot  ni  hyel  hi  aygjg 
nitano,  ni  cham  a war , ni  laha  war,  e chdmo.  Ka  gol  ahyblo  ge  hele  bane  Nihan, 
ni  chama  chwai ; ha  gol  ahy^lo  chama  ring,  gol  ahyel  chama  bane.  A rumi,  moh 
an  a turn. 

Ka  Nihan  ni  ha  wi  hyer,  ha  je  mgho  ni  yot  ge  tado,  jal  eni  hi  nemen.  Ka  Nihan 
beno,  ha  ge  ni  rena  nam.  Ka  Nihan  ni  dale,  ha  JDah  dwai,  ha  b bang ; ha  hwach. 
Ka  Nihan  e hedg,  ha  nare  wehi  Dah,  chol  hey  maye  Nah.  A yei  Ddh,  a hedg,  ha 
jgh  eni  yode.  Ka  ge  rena  nam,  ha  Ddh  hela  nam  hi  yei;  ha  ge  geng  wgh,  ha  ge 
rina  nam,  ha  nan  eni  magi,  ha  gg  MU  yi  yei.  Ka  e beng,  ha  6men  lugd  bane.  Ka 
ge  bedg  hi  pack.  E nwgli  hi  wade.  A hwali  rei  gin,  ge  hi  nemen.  A dgn  wade. 

A het  dgge  nam.  A het  Nihang  be  cheh,  ha  jal  mehg  ni  choti  yen  hi  nam;  nine 
chwgla  ga  Ochwa.  A hedg,  ena  Nihan,  a hone  jock,  jgch  Ochamdgr,  a yieri  ggn,  a 
Mti  Odgp,  a Mti  mgn  opun,  MU  dgh  odgp,  a magi,  a bena  wgh,  a dan.  A ben 
nemen  bane.  A beda  pack ; a ni  chamg  yoch,  ygche  Nihan,  a ni  cham  mgn  adat. 
A weri  Nihan,  a hobi  Nihan  hine : hyau  hejg  wiy  Tor,  joh  him  chame  hi  jgp.  A 
ni  chamijgp.  A het  nemin,  a hobi:  tote  yan  M ring!  Ka  e werb  M nemin,  ha  ge 
nahg.  Ka  ge  hell  nam,  ha  gelo,  ha  gg  mgge  nam,  ha  ge  heti  nam. 

Ka  jgh  mghg  ni  ha  be  mai,  ge  bia  M Olam,  ha  Nihan  ni  dale,  ha  Ddh  e hedg. 
Ka  ge  rgmg  M gin;  ha  ge  mtige.  Nihan  ho:  wehi  yan,  ha  Ddh  i bahb,  Mne:  banal 
Ka  ge  hgli  Ddh,  ha  ge  heta  fach,  ha  ge  wehi  dbh  dong;  ha  ge  wehi  ton  alodo,  gg 
ni  gute  dean.  Kal  dean  hi  Bachddg , gg  ni  16 gb  mo  gin. 

Ka  jgh  mghg  beda,  ga  hwar  bwong,  ha  ge  ni  hedg,  ha  ni  na  ban;  ha  ge  ni  wihi 
gybio,  tyene  a yot  pin,  ha  ni  hal  Nihan  hi  Ahuruwar ; ge  ni  maM  gyeng,  gg  ni 
gach  M fen  hi  yey  doh.  Choti,  mgh  eni  a turn. 

Jgh  mghg  ba  yit,  ge  ni  heti  ge  yi  nam,  yi  nam  Abudoh;  ge  ni  chami  nwgle  pgr. 
Nam  eni  chwgla  Newih.  Ka  Abudgh  e beng,  ha  e pecho  Mne:  wunijg  him ? Kine: 
wo  ba  yit.  Ka  Abudgh  hudg.  Ka  ge  chamg  hi  ring;  ha  Iwahg  nipeha  wiy  ring,  ha 
jgh  eni  e bang;  e hghg.  A hobi  Abudgh  Mne:  wu  re  a ban  wun ? Kine:  wo  bbhb. 
Kine : yi  hg  f Yi  Iwahg.  Kine : wi  chaha  hwbhb  ! Kine : wg  fa  hi  chdmb  gin  hwgme 
da  Iwahg.  A Mti  gen  pach  yi  Abudgh.  A hobi  Abudgh  Mne:  wi  choh,  wuna  hware 
hwbh!  A bidi,  ena  bah  Abudgh,  a wehi  hal. 

Nyikang  used  to  go  to  the  river-bank.  And  some  people  also  used  to  come 
there,  they  were  fishing  in  a boat,  and  suddenly  the  boat  used  to  sink  to  the 
bottom.  Nyikang  saw  it,  but  he  did  not  know  what  to  do  (with  these  people), 


Adv entures  of  Nyikang  • 163 

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therefore  he  went  home,  and  said  (to  his  son),  ”Dak,  there  are  certain  people, 
I do  not  know  what  to  do  with  them/4  Dak  went,  but  he  too  could  not  manage 
them.  So  Dak  came  home  saying,  ”1  do  not  know  what  to  do  with  these 
people. “ But  Nyikang  said,  ”My,  why  did  you  let  the  people  g o?“  He  ans- 
wered, ’’Well,  the  boat  went  down  to  the  bottom !“  Dak  returned  and  found 
the  people  again  fishing  in  a boat.  Dak  turned  himself  into  an  egret  and  sat 
down  in  the  middle  of  the  river.  The  people  came  and  were  driven  to  the  side 
of  Dak;  so  he  caught  them  and  brought  them  into  a (his)  village  (settled  them). 

These  people  now  lived  in  a village.  And  Nyikang  was  building  a house. 
They  asked,  ’’Nyikang,  are  these  your  houses?  Our  houses  (the  houses  of  our 
father)  are  not  thus.“  Nyikang  replied,  ”Eh,  how  then  are  (your)  houses  built?“ 
They  replied,  ”Our  houses  are  built  with  human  beings. “ But  Nyikang  pro- 
tested, saying:  ”1  have  no  human  beings  (for  that  purpose) !“  They  replied, 
’’Why,  you  have  a lot  of  people  here  with  you  everywhere !“  But  Nyikang 
said,  ”No,  there  are  none!“  The  man  (the  chief  of  these  water-people)  went; 

— his  name  was  Oloalo.  — (But  he  came  again)  saying:  ’’Bring  a man!“  But 
Nyikang  refused.  The  man  went  and  brought  his  own  son;  then  he  mixed  mud, 
he  marked  the  place  where  the  house  was  to  be  built,  he  prepared  the  mud 
and  dug  out  the  foundations  of  the  house.  He  said,  ’’Bring  mud!“  And  it  was 
brought.  He  said,  ’’Stop  now!"  He  seized  his  son  and  struck  him  with  a club, 
until  he  died.  When  Nyikang  saw  this,  he  said,  ”Ah,  Oloalo,  you  are  doing  a 
wicked  thing!  how  can  you  kill  that  man!?“  Oloalo  replied,  ”Why?“  Nyikang 
said,  ’’Well,  it  now  will  remain  a custom  of  your  village,  always  when  a house 
of  Nyikang  will  be  built,  a man  will  die  because  of  Oloalo.  “ The  people  remained 
there.  Nyikang  said,  ”Ah,  Oloalo,  your  people  will  always  die  in  building  this 
house !“  Oloalo  replied,  ’’Never  mind,  they  are  many,  they  will  not  be  used  up.“ 

Nyikang  gave  him  certain  goods  belonging  to  himself,  with  which  to  build  the 
house  (of  Nyikang).  And  he  said,  ’’The  house  shall  be  built  with  a black  heifer, 
which  shall  be  eaten  in  the  night;  during  the  night  it  shall  be  eaten. “ One  family 

— they  are  followers  of  Nyikang  — eat  the  broth,  and  one  family  eat  the  meat, 
one  family  eat  the  meat  on  the  skin.  It  is  finished;  this  report  is  at  an  end. 

Nyikang  used  to  go  to  the  river  junction  (of  Sobat  and  White  Nile),  there 
he  used  to  find  some  people  who  were  cooking,  a man  with  his  sister.  When 
Nyikang  came  near,  they  ran  away  into  the  river.  Nyikang  did  not  know  what 
to  do,  and  he  called  Dak.  But  Dak  refused.  He  begged  him.  Then  Nyikang 
went,  and  gave  his  daughter  to  Dak,  as  an  indemnity  for  the  mother  of  Dak. 
Now  Dak  consented,  he  went  and  found  the  people.  They  ran  into  the  river, 
but  Dak  also  drove  a boat  into  the  river  and  he  drove  them  out  onto  the  bank. 
They  attempted  to  escape  into  the  river  again,  but  he  seized  the  girl;  he  put 


164  Tr oditions  on  Nyikang 

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her  into  his  boat  and  came  home.  But  her  brother  followed  her,  and  they  both 
remained  in  the  village.  (Dak  married  the  girl),  and  she  bore  a son.  After  some 
time  they  stole  away,  the  man  and  his  sister.  Her  son  was  left  in  the  village. 

One  day  Nyikang  went  to  fish  with  a hook.  And  a man  (below  the  water) 
always  used  to  break  the  fish-hook  in  the  river,  the  name  of  this  man  was 
Oshwa.  He,  that  is,  Nyikang,  now  went  to  dig  out  the  joch-plant,  the  joch  of 
Ochamdor,  he  twisted  it  into  a rope  and  tied  the  fish-hook  to  it,  he  fastened 
a piece  of  bread  to  the  point  of  the  hook,  and  so  he  caught  the  man  in  the 
river,  he  came  out  — it  was  a man ! His  sister  came  after  him.  They  remained 
in  the  village,  they  used  to  eat  calves,  the  calves  of  Nyikang,  and  they  used  to 
eat  the  corn  which  was  cooked  for  making  beer.  At  last  Nyikang  became 
angry,  and  said,  ’’Row  this  man  to  the  place  of  Witor,  a place  where  he  may 
eat  buffaloes.  “ (He  was  rowed  thither,  and)  ate  buffaloes.  His  sister  also  went 
there  and  she  used  to  say,  ’’Give  me  some  meat!“  He  became  angry  with  his 
sister,  and  they  fought.  And  (while  fighting)  they  rolled  into  the  river,  they 
tumbled  down  a steep  slope,  and  so  went  into  the  river  again. 

Some  people  used  to  go  fishing,  to  a place  called  Olam.  Nyikang  got  into 
difficulties  with  them,  and  Dak  went.  He  met  them,  and  they  were  caught  by 
him.  Nyikang  said,  ’’Give  them  to  me!“  But  Dak  refused,  saying,  ’’They  are 
my  slaves. “ Dak  took  them  along  with  him  and  brought  them  into  his  village. 
He  gave  them  big  cattle,  and  the  spear  Alodo  with  which  to  kill  the  cows.  — 
When  people  bring  cattle  to  Fashoda  it  is  their  (these  people’s)  property. 

There  were  some  people,  descendants  of  the  white  men;  they  became  slaves. 
They  used  to  give  fowls.  They  were  people  found  in  the  country  before 
Nyikang  was  brought  from  Akuruwar.  They  used  to  catch  hens,  and  to  offer 
them  to  Nyikang  as  a tax,  in  the  middle  of  Dok.  — That  is  all,  this  report  is 
finished. 

Some  people  were  fishermen,  they  used  to  go  to  the  river,  to  the  river  of 
Abudok,  they  used  to  eat  the  calves  of  hippos.  The  name  of  this  river  was 
Nyewek.  When  Abudok  came,  he  asked  them,  ’’From  which  place  are  you 
people ?“  They  replied,  ”We  are  fishermen. “ Abudok  was  silent.  And  while 
they  were  eating  meat,  flies  settled  on  the  meat;  but  these  people  would  not 
suffer  it,  they  were  proud.  Abudok  said,  ’’Why  do  you  refuse  that  meat?“ 
They  replied,  ”We  are  afraid.  “ He  asked,  ”0f  what?“  They  answered,  ”0f 
the  flies. “ He  said,  ’’You  are  proud,  are  you  not?“  They  replied,  ”We  do  not 
eat  anything  on  whose  back  there  are  flies. “ These  people  were  taken  home 
by  Abudok.  And  Abudok  said,  ”Ah,  you  will  continue  thus!  You  are  the  des- 
cendants of  pride.  “ They  stayed  there,  they  became  adherents  of  Abudok,  he 
gave  them  a settlement. 


Adv entur es  of  N yikan g 165 

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53.  The  Man  who  sacrificed  Himself. 

Ken  a ben  Nikan,  a keti  Atulfi  ki  wate  bane , a ywoda  nam  g rigo  yi  tik.  Ka 
Nikan  e jadg  yo.  Ka  jal  ma  obggo  e fecho  kine:  Nikan , yi  re  chilnf  Yi  jati  ki  yo f 
Ye  ko:  awo , yd  jati  yo.  Ka  e ko:  ken  ya  rumi  ki  cham,  yd  u bi,  ka  ya  chwop  ki 
ton , ka  rema  mold  nam , tik  u ehot.  Ka  Nikan  chwobijal  eni,  ka  reme  mola  nam , 
ka  tik  e chgdg.  Ka  Nikan  yiti  ki  yo.1 

When  Nyikang  came,  he  went  to  the  Khor  Atulfi  with  his  followers ; he  found 
the  river  was  shut  up  by  the  sudd,  so  that  Nyikang  did  not  find  a passage.  And 
a certain  man  who  was  an  albino,2  asked  thus,  ’’Nyikang,  why  do  you  stop?  Is  it 
because  you  do  not  find  a passage ?“  He  replied,  ”Yes,  I do  not  see  a way 
where  to  pass.44  The  man  said,  ’’When  I have  finished  eating,  I shall  come,  I 
will  be  killed  with  a spear,  my  blood  will  flow  into  the  river,  and  the  sudd  will 
break  away.44  And  Nyikang  speared  the  man,  his  blood  flowed  into  the  river, 
and  the  sudd  broke  away.  Thus  Nyikang  found  a passage. 

54.  Nyikang  and  the  River-people. 

A keta  Nikan  wak,  a mdni,  a yode  yei,  rina  wok  yi  lyek,  a kobi  kine : jok,  wei 
kata  (Hta)  yi  yei  wun ! jok  eni  ko : kipano  ? Kine  yau.  A kate,  che  yei  ni  tona 
pen,  ka  go  ni  dedi  yi  Nikan.  A ben , a magS  gin,  a kale  ge  pack,  a lame  gin,  a 
logo  bane,  a wei  ge  ton,  go  ni  lam  gen.  A loge  tyen  lam,  a wei  ge  Nibodo;  ka  ni 
boti  Nikan.  Chwol  ga  hear  Wan,  kware  yei  lyek. 

Nyikang  went  into  the  bush  capturing  5 he  saw  (at  a distance  on  the  river)  a 
boat,  he  ran  from  the  high  grass  to  a place  where  the  grass  was  burned,  then 
he  called,  ’’People,  let  me  get  into  your  boat!44  The  people  asked,  ’’Why?44 
He  replied,  ’’Just  let  me  go  in.44  When  he  got  into  it,  the  boat  went  to  the 
bottom  (was  about  to  sink,  this  being  caused  by  the  witchcraft  of  the  people 
in  the  boat) ; but  Nyikang  pushed  it  up  again;  then  he  came  and  caught  them. 
He  brought  them  into  a village;  he  taught  them  to  pray;  they  became  his 
slaves  (his  subjects);  he  gave  them  the  spear  and  taught  them  to  pray.  So  they 
became  the  people  of  prayer.  He  let  them  reside  at  Nyibodo;  they  keep  the 
(religious)  things  belonging  to  Nyikang.  They  are  called  the  descendants  of 
Wang,  the  descendants  of  the  boat  of  the  grassless  plain. 

55.  The  Lost  Oow. 

Kwajul  e kwayi  dok,  dok  Nikan,  ka  dean  akyel  e wan,  ka  e kedo  kal  do  I)imo. 
Ka  e beno : dean  agon  f Kine : dean  tok  ! Ka  Nikan  wero,  ka  e ko : yap  dean  ! Ka 


1 Vide  51. 


166  Tr aditions  on  Nyikanp 



e kedo  Jcun  de  chan , ha  ye  kedo,  ka  ye  kedo,  ka  maki  wun ; a kedo , a witi  fote 

Dimo.  Ka  dean  ywode  e witi  fach,  ka  feki  ta  ryek ; a fyeche : yi  kala  kun  a ? Kale 

fote  Nikah  he  yafe  dean.  Ka  duki  mol  a keti  kale  dok,  ka  de  Nikah,  ka  go  kolb 

en.  Ka  e ben , wano  fote  Choi.  Ka  dean  koU  kal  dok.  Ka  fyech  Nikah  kine : dean 

a kolb  yin  f Ka  e ko:  dean  a warn  fach.  Chwol  ena  Kwajul,  bane  Nikah. 

Kwajul  herded  cattle,  the  cattle  of  Nyikang;  and  one  cow  disappeared,  she 
went  into  the  cattle-yard  of  Dimo.  When  Kwajul  came  home,  Nyikang  asked, 
’’Where  is  the  cow?“  He  replied,  ’’The  cow  is  away.“  Nyikang  became  angry, 
he  said,  ’’Search  for  the  cow!“  So  he  went  westwards  (”to  the  place  of  the 
sun“),  he  walked  and  walked,  till  he  had  been  on  his  way  a year;  he  arrived  in 
the  country  of  Dimo.  There  he  found  the  cow,  she  had  gone  into  the  village, 
and  was  lying  within  the  yard.  They  asked  him,  ’’Where  do  you  come  from  ?“ 
He  replied,  ”1  come  from  the  country  of  Nyikang,  to  search  for  a cow.“  The 
next  morning  he  went  into  the  cattle  yard,  and  drove  the  cow  of  Nyikang  away. 
And  he  came  and  approached  the  Shilluk  country.  He  drove  the  cow  into  the 
cattle  pen.  Nyikang  asked,  ’’Have  you  brought  the  cow?“  He  replied,  ’’The  cow 
is  here  in  the  village.  “ Therefore  he  was  called  Kwajul,  the  servant  of  Nyikang. 1 

56.  The  Liar. 

Ojulo  heda  ga  mat , ka  hi  we  la  keh,  ka  hi  beno , ka  hi  tbdo ; ka  hi  wela  fdnes  ka 
hi  hen , ka  hi  fodo.  A kohi  Nikah,  a fyechi  kine:  Ojulo,  yi  re  chok  kifa  todo  ? Ko: 
a,  mat,  todi  ya  ! bene  gin  hi  yoni  yd.  Ka  Nikah  e hedo,  e ko : jal,  yi  u chok,  yina 
twot.  A chogi  anan,  a tubt,  a heau  todo  ki  jach ; a weki  go  en. 

Ojulo  was  a friend  (of  Nyikang).  When  he  went  somewhere  and  came  back, 
he  used  to  tell  all  kinds  of  stories  (lies)  to  Nyikang.  Whenever  he  came  to 
a country,  he  brought  home  a lot  of  stories.  One  day  Nyikang  asked,  ’’Ojulo, 
why  do  you  always  lie  so  much?“  Ojulo  replied,  ”Ah,  friend,  let  me  lie!  That  is 
what  makes  me  feel  well.“  And  Nyikang  laughed,  he  said,  ’’Man,  you  will 
always  continue  in  this,  you  are  a liar  indeed !“  And  so  he  continued,  he  used 
to  tell  stories,  he  bought  the  story-telling  with  the  shoulder  of  game,  which  he 
gave  to  Nyikang.2 

57.  Nyikang’s  Quarrel  with  Duwat. 

Nikah  wen  Okwa,  omen  Duwat,  fote  Sholo  fa  Tiiro,  yeha  kach  akyel.  KA 
Niekah  e wero  ki  Duwat,  Niekah  wade  Ddk,  Duwat  wade  Dumb.  Ka  Dak  e hako 
ki  Dimo  ki  bah  roch  Niekah,  chama  by  el,  by  el  Duwat;  Dimofwbt  rqch.  Niekaho 
wbro  ki  Duwat.  — Niekah  e kedo,  e ko : Duwat,  dbh  ! ya  kedb  ! Ka  Niekah  e kedo, 

1 Compare  with  this  story  No.  51. 

2 By  giving  the  shoulder  of  the  game  he  had  killed,  he  ”bought“  from  Nyikang  the  privilege  to 
tell  lies.  (This  is  meant  as  a joke). 


Adv entures  of  Nyikang  i6y 

llllllllllllllll|||||||||||!llllllll!lllllllllllllllllllirUll!llllilll!llfilllllllllllllil!llllllllTllllllllllllll!llllllllllllllllllllllllllllllillllllllllllllllllllllilllllllllilllilllllllllllll!llllllllllllllllllllll|||||||||||^ 

e chato.  Ka  Duwat  reha  ban  Niekan  kine:  Niekan , shuhi ! Niekan  6 ban.  Kine: 

liti ! Niekaho  litl.  Ka  takagi  Uni  kine:  Niekan,  kwah  takagi  be  kwohjei!  Ben 

Niekan  fote  Sholo,  fa  (faeh)  Niekan  ki  wade  Dak  ki  Shal,  wate  aryau.  — Wa 

(Wat)  Niekan  akyel  e yigi  nan  hi  mai  ki  recli. 

Nyikang,  his  father  is  Okwa,  and  his  brother  is  Duwat.  The  country  of  the 
Shilluks  was  (at  that  time)  Turo;  there  they  lived  in  one  place.  And  Nyikang 
became  angry  with  Duwat:  Nyikang  had  a son  whose  name  was  Dak,  and  the 
son  of  Duwat  was  Dimo.  And  Dak  quarrelled  withDimo  behind  (or:  on  account 
of)  the  calves  of  Nyikang;  they  (the  calves)  ate  the  dura,  the  dura  of  Duwat, 
and  Dimo  heat  the  calves.  Therefore  Nyikang  became  angry  with  Duwat. 
Nyikang  went  away.  He  said,  ’’Duwat,  stay  here!  I go.“  And  Nyikang  went 
away  walking.  Duwat  ran  after  Nyikang,  saying:  ’’Nyikang,  stop!44  But  Nyikang 
refused.  Again  he  called,  ”Look!u  And  Nyikang  looked  behind,  and  Duwat 
threw  a digging  stick  towards  him,  saying:  ’’Take  this  stick  to  bury  your  people 
with!4*1 2  Nyikang  came  into  the  Shilluk  country,  (and  it  became)  the  home  of 
Nyikang  and  his  son  Dak  and  Shal;  he  had  (these)  two  sons.  — One  son  of 
Nyikang  became  a man  who  used  to  fish. 


58.  The  Fish  Ocholo. 

Jal  meko  nine  chwola  Ocholo,  becla  wat  bah  Nikah.  Keh  Iwoke  Nikah  nam,  ka 
hi  16 gi  rejo , ka  hi  dwaho  kine:  buh ! Ka  Nikah  hi  hah,  ka  e bia  pach,  ka  e tado 
ki  kak,  ka  wije  kiti  ki  aper,  ka  keta  nam ; ka  e dwaho,  kine : bull,  ka  hi  kele  Nikah, 
ka  rejo , ka  go  hi  baje.  Jal  e beda  jwok.  Ni  chika  dwaho,  ka  go  hi  baje.  Ka  Nikah 
e pido,  ka  bia  pach,  ka  jal  eni  yodi  go  ben  pach,  d~e  twaro  were  dok. 

Duki  ka  Nikah  dogi  gat.  Ka  jal  eni  e togi  kete,  e chika  dwaho,  kine:  buh ! Ka 
hi  kele  yi  Nikah,  ka  bach,  ka  e gito  boro , ka  Nikah  bia  pach.  Ka  Ddk  chwole,  ka 
e ko:  Ddgi,  ha  dan,  da  rejo  maduoh  ki  yey  nam  ka;  ya  dall  dAle,  ka  hi  kile  en, 
hi  dalo.  Ddk  e ko:  e,  a rech  aho  ki  nam  ten  f Ko : e,  u Icte  yin  yau ! Rejo  ma 
chwake  duoh  charo ; ka  hi  kele  en,  hi  bajo  bajo,  de  ya  dali  6n,  ha  dan. 

A ket  Dak,  ka  ge  ka  ( ket ) nam;  ka  e dwah,  kine:  buh ! Ka  e kell  en,  ka  e bajo; 
ka  e bia  pach,  ka  e ko:  ya  dall  6n ! Ka  Nikah  ko:  e,  awen,  yi  nuti  dall  en!  Ka 
bol  kak  dide,  ka  e kedo,  ka  e dwah  kine : buh ! Ka  e kele  ( 0 kele ) wite  pi  gon,  ka 
kak  pate  re.  Ka  jal  eni  dwota  mal,  ka  e ko:  he,  Ddgi,  kwoji  rach,  yi  ba  wen.  Ka 
keta  pache  gon,  e logo  bah,  a g ere  fare,  a chan  nine  Aleho,  a gera  tok  dok. 

A certain  man  whose  name  was  Ocholo  (that  is  ’’Shilluk44)  was  a slave  of  Nyi- 
kang. When  one  day  he  accompanied  Nyikang  to  the  river,  he  became  a fish 
and  he  lifted  his  head  above  the  water,  sa}dng,  ”buh!44  2 Nyikang  did  not  know 
what  to  do;  he  went  home,  made  a fish-spear  (a  harpoon),  and  tied  a fish-line 


1 Vide  page  159. 

2 a much  used  exclamation  of  surprise. 


1 68  Tr adztions  otz  ]N/vzkci/,yip^ 

in mu 

to  its  end.  He  went  to  the  river  again,  the  fish  lifted  his  head  above  the  water, 
saying,  ”buh!“  Then  Nyikang  stabbed  the  fish,  but  he  missed  him;  — this  man 
was  a jwok.1  He  once  more  lifted  his  head  out,  and  Nyikang  tried  to  stab  him, 
but  again  missed  him.  At  last  Nyikang  was  tired,  and  he  went  home.  When  he 
came  home,  he  found  this  same  man  gathering  cow  dung. 

The  next  day  Nyikang  returned  to  the  river  bank;  this  man  also  returned; 
he  lifted  up  his  head  out  of  the  water,  crying,  ”buh!“  Nyikang  stabbed  him,  but 
he  missed  him,  so  he  went  on  till  the  afternoon,  then  Nyikang  went  home.  He 
called  Dak,  saying,  ”Dak,  son  of  man,  there  is  a big  fish  in  the  river,  I have 
failed  to  catch  it,  I tried  to  stab  it,  but  I failed. “ Dak  replied,  ’’Well,  what  fish 
can  there  be  in  that  small  river?“  Nyikang  said,  ’’Well,  you  just  go  and  see  it, 
it  is  a fish  with  a very  strong  voice.  I stabbed  it,  but  I always  missed  it.  I do 
not  know  what  to  do  with  it,  son  of  man.“ 

Dak  went,  he  went  to  the  river.  The  fish  lifted  up  its  head,  saying,  ”Buh!“ 
He  stabbed  it,  but  missed  it.  He  came  home,  saying,  ”1  do  not  know  how 
to  stab  it!“  But  Nyikang  replied,  ”Oh,  my  cousin,  you  have  not  yet  tried 
properly.“  Dak  made  his  spear  handle  straight,  and  went  again.  The  fish  lifted 
up  its  head,  saying,  ”Buh!“  In  this  moment  Dak  threw  the  spear  at  the  place 
where  the  splashing  of  the  water  was,  and  the  spear  fell  on  the  fish  (hit  it). 
Then  the  man  (the  fish)  arose,  and  said,  ”Ah,  Dak,  your  talk  is  bad,  you  are 
a cunning  one !“  He  (the  fish-man)  went  home,  he  became  a subject  (of  Nyikang), 
he  (Nyikang)  built  him  a village,  and  called  its  name  Alengo,  he  built  it  beside  the 
brook  Dok. 

59.  Nyikang  and  the  Sorcerers. 

Nikan  ka  e mano , ka  e kedo  fote  rrieko , ka  e ko:  i,  wa  kobi  adi?  Je  bedi  ge 
ajwok,  ka  Nikan  a dali,  ka  e ko:  buh,  u je  tich  adi?  Ko:  e!  Ka  e logo  yomo,  ka 
Nikan  logo  odino , ka  pen  nime,  ka  je  eni  beno , ka  ge  magi.  Ka  ge  kale  pack , ka 
ge  gete  pa  gin  (gen ). 

Ber  ga  kwa  wfiman,  ger  Twolan.  Ka  wiki  dean , de  nam,  ogegb. 

When  Nyikang  was  capturing  (men),  he  went  to  a certain  country,  and  he  said, 
”Ah,  what  shall  we  say?“  Because  these  people  were  witch-doctors,  and  Nyi- 
kang got  into  difficulties  (trying  to  capture  them).  Again  he  said,  ’’Why,  what 
shall  I do  with  these  people?  Ah,  I have  found  out!“  And  he  turned  into  a wind, 
and  then  he  turned  into  a cloud-shadow,  and  covered  the  earth  (so  that  it  was 
dark  and  the  wizards  could  not  see  anything);  so  he  caught  them.  He  brought 
them,  and  built  them  a village. 

These  are  the  descendants  of  the  woman,  they  live  at  Twolang.  Nyikang 
gave  them  a cow,  a cow  of  the  river,  an  ogego. 


jwok  = ”God“. 


War  against  Turtles  169 

HIIIIIIIIIIIIIIIIIIIIII!lllimi!l!lllllllllllll!IIIIIINIIII!llllllllllillllilNIIIIIIIIIIIIIIIIIIIII>lll!lllllllllllllltllllllinillllllillillii!llllillillillllill!llllllllil!llillllNlllllllllllllllilllllllllllllllllllllillllllllllllllllll 

60.  A War  against  Turtles. 

Hit  meko  chwola  Moi,  omyen  Nikan.  Ka  e jeko;  ka  keta  be  maho  fote  jure 
meko,  chwola  Belo.  Ka  go  man , ka  go  nagi. 

Ka  pote  meko  chwola  Oton , ka  Oton  man . Ka  e logo  puk.  Ka  fehe  gole.  Cha 
dano  pika  pen , ko  go  hi  kaji;  ka  leh  neke  puk.  A bdno  pach  a dwai  Ddk;  a kobi 
Dak  kine : a gin  aho  ? Jal  eni  ko : leh  meko , ya  dali  in  ( pen ),  de  ha  hemei  dan , 
leh  kich,  dan  hi  kaji  kdjo.  Kita  gon,  e ko:  e bet  aho  ? Kine : e,  kuche  ydn.  A ko 
Ddk  kine : e,  fate  gin  Iweh  au?  E ko : hot  ateri ! A tyeh  gin , a tadi  bet,  a tin  leh. 
Ka  Ddk  e ko:  wa  keta  mall  Ka  keta  mal,  ka  tero  kope  bene  bene  kine:  kok  pin! 
Ka  tero  chato  koka  pin.  Ka  kwoke  Ddk,  ka  go  ydle  wok,  ka  leh  i nek,  dud  go  pach. 

Ka  cliika  lih  meko  tiho,  tin  fote  Belo,  ka  leh  e kedo,  ka  leh  keto  war  ka  0 mido 
bme  bene ; pon  eni  e logo  mido.  Ka  hi  deme  yi  dan,  ka  dan  hi  to.  Ka  Ddk  chiki 
leh  tiho  kete,  ka  Ddk  e kobo  Hue:  kode  yidq!  Ka  yedi  kot,  ka  leh  feka  fen  ki  bute 
fan  eni,  ka  e logo  mido  kete,  ka  e beno,  ka  Ddk  e ko:  chwoh  machl  Ka  yede 
chwoii  mach,  ka  omido  beno,  ka  hi  gocha  mach  yi  Ddk.  Ka  yado  mido,  ka  leh  nek 
yi  Ddk,  ka  mak  bene. 

A ben  tero  pach,  a kobi  Moi,  omya  Nikan,  a kdbi  kine : Dagi  kwah  lau ! A 
kwah  lau  yi  Ddk.  Yina  rumi  hbio;  a haji  kwop  ben,  a jike.  A tine  leh,  a mahi 
jur  meko,  a magi  gon,  a logo  bdhi. 

A gera  ivot  e tok,  a kobi  Nikan  kine : Ddgi,  wot  a ger  yi  tok,  de  yi  jet  ki  kwaro. 
A kobi  kine : dede  (de  ere)  ? woda  u gire  yan  yau  ki  land.  A hi  gere  kivare  laho. 

A certain  king  called  Moi,  a brother  of  Nyikang,  ruled  the  Shilluk  country. 
He  went  out  to  conquer  some  people  called  Belo  (near  Chai  = Roseires).  He 
conquered  the  tribe,  and  destroyed  it. 

Again  there  was  another  country,  a country  called  Oton,  he  went  to  conquer 
this  too.  But  the  people  of  Oton  turned  into  turtles,  they  buried  themselves 
in  the  ground.  And  when  the  people  of  Moi  sat  down,  thny  bit  them;  thus  the 
turtles  were  victorious.  Moi  went  home,  and  called  for  Dak.  Dak  asked,  ’’What 
is  the  matter?44  Moi  said,  ”1  have  been  defeated,  I do  not  know  what  to  do 
with  them,  you  son  of  the  sister  of  man ! It  was  a very  hard  war  indeed,  my 
men  were  awfully  bitten  in  the  rear.44  He  asked,  ”How  so?44  Moi  answered, 
”Eh,  I do  not  know.u  Dak  replied,  ”Ah,  is  not  that  a simple  matter?^  He  said 
’’Cut  sticks !u  He  sharpened  the  sticks,  he  made  them  like  fish  spears.  Then  he 
raised  an  army.  Dak  said,  ’’Let  me  go  ahead  !a  He  went  ahead,  and  he  told 
all  the  people  in  the  army,  ’’Prick  the  ground !u  So  all  the  people,  while  they 
were  walking,  pricked  the  ground;  thus  Dak  had  the  whole  ground  pricked, 
and  the  turtles  came  out,  and  the  enemy  was  defeated,  and  they  returned  home. 

Again  he  raised  an  army,  he  raised  it  against  the  country  of  Belo.  The  army 


170  Tr aditions  on  Nyikang; 

iiiiiiiiiiiifiiiimi 

went;  it  came  to  fighting  during  the  night,  the  air  was  full  of  fireflies.  It  was 
the  country  of  the  fireflies.  They  fell  upon  the  men,  and  the  men  died.  When 
Dak  fought  against  these  people,  he  told  his  warriors,  ’’Make  grass  torches !u 
They  made  grass  torches;  when  the  army  came  near  the  village  and  sat  down 
there,  the  fireflies  came;  Dak  said,  ’’Light  the  torches !u  They  set  fire  to  the 
torches,  and  when  the  fireflies  came,  Dak  had  the  grass  torches  thrown  at  them ; 
thus  the  enemy  was  destroyed  by  Dak,  he  caught  them  all. 

When  the  people  (the  warriors)  came  home,  Moi,  the  brother  of  Nyikang, 
said,  ”Dak,  take  the  royal  cloth  (become  our  king)!  You  are  a man  of  many 
thoughts,  you  know  all  matters  !u  Dak  took  the  cloth,  and  he  ruled. 

He  raised  an  army  to  wage  war  against  a certain  tribe,  he  destroyed  them,  and 
they  became  his  slaves. 

While  Dak  was  absent,  a house  was  built  (by  Nyikang  and  Moi);  and  when 
he  returned,  Nyikang  told  him,  ”Dak,  we  have  been  building  a house  (for  you) 
during  your  absence,  but  there  are  not  sufficient  poles. u Dak  replied,  ’’But  what 
does  that  matter?  I shall  build  my  house  with  nahag  poles. “ So  it  became  a 
custom  for  the  people  to  build  with  nabag  poles. 

61.  Praising  Nyikang. 

Ka  kwdye  ha  e chwou,  ha  tun  len  tyek,  ka  e kedo,  ka  e keto.  Ka  len  nage . A 
ben  tero,  a mage  dok,  a kal  dok , a ger  pen.  A ivume  gero,  a chip  jo  kurg , mok 
chip  Mwgmg,  mok  chip  Tun. 

Our  grandfather,1  he  roared,  and  he  surrounded  the  enemies  on  all  sides, 
and  he  went,  and  fought.  He  killed  the  enemies;  then  the  (Shilluk)  people 
came,  they  caught  the  cattle  (of  the  enemy),  they  brought  the  cattle.  They  built 
houses  in  the  country;  when  they  had  finished  building,  he  appointed  watch- 
men (men  who  had  to  watch  the  boundaries  of  the  Shilluk  country  against  their 
enemies),  some  on  the  northern  boundary  at  Mwomo,  and  some  on  the 
southern  boundary  at  Tonga. 


i.  e.  Nyikang. 


Prayers  171 




Yin.  PRAYERS 

AND  RELIGIOUS  CEREMONIES. 

62.  A Prayer  to  God. 


Maid  yin,  yina  jwok,  de  go  kwacha  yin  hi  war.  A kor  je  kidi  chan  bin.  Ka 
chati  ki  keli  lum,  chata  re,  a nini  ki  wot,  nena  ri.  De  go  mulct  yin  ki  gin  cham  a 
hi  weke  je,  kipik  a ni  mat,  ki  wei  a kore  yin.  Bun  an  fodi  wiji,  yina  jwok ; yina 
lok  kwa  Nikaho ; fane  wun  a chati  kijwok;  yina  lok  kwa,  ki  hari  Dak.  A yige 
ryak,  ryak  fa  muji  yin  f Nami  a chuhi  end  dean,  fa  tb,  reme  fa  kete  yi ; yina 
jwok,  de  go  hi  lame  men  f fate  yin,  yina  jwok,  ki  ena  yik  Nikah,  ki  hari  Ddk  ? 
De  wei  fa  mo gi  chi  ? Fane  yin  u tihi  mal. 

Choti,  ka  dean  chwop,  ka  wai  kwah,  ka  left  re  hane  a re  da  jwok , ki  pi  wete  re. 
Ka  yit  diah  hoi,  twoy  tyelo,  ka  hat  yah  hoi,  ka  tal  anananan;  fa  helyije.  Ka 
chwai  motono,  ka  koh  feh,  mok  jwok. 

”1  implore  thee,  thou  God,  I pray  to  thee  during  the  night.  How  are  all  people 
kept  by  thee  all  days!  And  thou  walkest  in  the  midst  of  the  (high)  grass,  I 
walk  with  thee;  when  I sleep  in  the  house,  I sleep  with  thee.  To  thee  I pray 
for  food,  and  thou  givest  it  to  the  people;  and  water  to  drink;  and  the  soul  is 
kept  (alive)  by  thee.  There  is  no  one  above  thee,  thou  God.  Thou  becamest 
the  grandfather  of  Nyikango;  it  is  thou  (Nyikango)  who  walkest  with  God; 
thou  becamest  the  grandfather  (of  man),  and  thy  son  Dak.  If  a famine  comes,  is 
it  not  given  by  thee?  So  as  this  cow  stands  here,  is  it  not  thus:  if  she  dies,  does 
her  blood  not  go  to  thee  ? Thou  God,  to  whom  shall  we  pray,  is  it  not  to  thee? 
Thou  God,  and  thou  who  becamest  Nyikango,  and  thy  son  Dak!  But  the  soul 
(of  man),  is  it  not  thine  own?  It  is  thou  who  liftest  up  (the  sick).“ 

That  is  all;  and  the  cow  is  speared;  and  the  contents  of  her  stomach  are  taken 
out,  and  are  thrown  on  the  body  of  the  man  who  is  sick  (”is  with  Godu);  and 
water  is  poured  on  his  body.  And  one  ear  of  the  cow  is  cut  off,  (it  is  cut  into 
strips,  these  are  tied  together  and  the  whole)  is  tied  round  the  leg  (of  the  sick 
one).  And  the  right  foreleg  (of  the  cow)  is  cut  off,  and  it  is  cooked  at  once; 
the  people  are  not  allowed  to  taste  of  it.  They  make  a little  broth  out  of  it; 
that  is  poured  on  the  ground:  it  is  the  thing  (property)  of  God.1 


63.  A Prayer  for  Rain  and  the  Ceremonies  connected  with  it. 

Tyeh  a man  hi  bend,  ka  ge  ben  ben  ben,  keta  be,  gop  ki  kuojo,  ka  ge  beno,  ka 
rit  e war,  ka  ge  mwono,  ka  gi  gwido  ki  bur  kwaro,  ki  bur  lojo,  ki  bur  tar,  ki 
chilo.  Ka  rum  ge  gw  it,  ka  ge  choho,  ka  byel  e gut , ka  dean  kal,  ka  dean  chwop, 


1 This  is  said  to  be  the  only  prayer  to  jwok.  It  is  prayed  on  any  occasion  when  a trial,  as  sick- 
ness, famine,  war,  falls  on  the  people.  The  prayer  is  said  by  ’’old  people",  by  the  chief,  or  some 
other  respected  person  of  the  village.  The  Shilluks  were  taught  it  by  Nyikang. 


172  Prayers  and  Religious  Ceremonies 

mi iiiiiiiiniiiiiiiii iiiiiIn mi 

ka  tom  kal  wok , ka  Cholo  (Chollo)  beno  bene  bene , ka  tero  chono,  ka  weni  hi  war , 
ka  tero  choho,  ka  rit  a kwach: 

Ya  kwache  ki  matono,  ma,  kala  dog  a.  Pen  e rbi  jur , Len-daro  che  de  icelo. 
Yd  kSta  yi  maye  banda  na  Nidwai,  Akolo,  nan  Nikano. 

The  women  come,  all  of  them  go  to  scratch  the  ground  for  mud,  then  they 
come  and  besmear  the  temple  of  the  ”king“,  they  prepare  the  mud,  and  make 
stripes  on  the  temple  with  red  ashes,  and  with  black  ashes,  and  with  white 
ashes,  and  with  soot.  When  they  have  finished  this  drawing,  then  they  dance. 
After  this  dura  is  pounded,  a cow  is  brought,  the  cow  is  speared;  they  bring 
out  the  little  drum  of  Nyikango,  and  all  the  Shilluks  come,  and  the  people 
dance,  and  when  the  night  comes,  they  continue  dancing,  and  (while  dancing) 
they  pray  to  the  ”kingu  :l 

”1  beg  for  some  little  things  (food),  to  put  into  my  mouth.  The  earth  has 
been  spoiled  by  the  people;  Lenydaro2  is  travelling  (on  the  earth).  I go  to  our 
grandfather,  the  chief  of  the  daughter  of  Nyidwai,  to  Akolo,  the  children  of 
Nyikango.  “ 

64.  A Religious  Ceremony. 

The  people  went,  the  tom  (the  small  drum  belonging  to  Nyikang)  was  beaten, 
they  danced  to  the  tom;  and  the  people  were  beaten  by  the  king;3  it  was  a 
very  strong  drum.  When  it  was  finished,  the  people  put  the  drum  on  the  ground; 
then  they  told  stories  about  Nyikang.  After  that,  the  people  went  into  the  house 
of  the  women  (or  the  slaves)  (of  the  king).  The  spear  of  Nyikang  was  brought 
out,  and  the  people  bowed  their  heads.  A sheep  was  brought,  it  was  killed;  the 
spear  of  Nyikang  was  washed  with  water;  the  people  ran  to  the  river  bank. 
They  beat  the  tom  vigorously,  then  the  people  came  back  to  dance.  After  that 
they  scattered.  The  next  day  they  beat  the  tom  again,  the  people  came  again  to 
dance,  and  after  four  days  they  dispersed. 

65.  How  the  Cattle  is  brought  across  the  River. 

When  the  chief  of  a village  wants  to  talk  about  the  cattle,  he  assembles  the 
people,  and  addresses  them,  ”Ye  people,  the  grass  is  finished  now,  what  shall 
we  do  concerning  the  cattle?u  The  people  reply,  ”Ah,  that  is  your  business  !u 
He  says,  ’’Well,  bring  the  wizard !“  The  sorcerer  comes,  and  a goat,  a spear, 
and  a hoe  are  given  to  him.  And  he  says,  ’’Milk  the  cows!u  And  the  cows  are 
milked,  early  in  the  morning.  Then  he  says,  ’’Loosen  the  cattle !“  They  take 
the  ambach  boats,  and  the  cows  come  (are  tied)  behind  the  ambach  boats.  The 
sorcerer  ties  grass  together,  and  he  ties  it  a second  time  on  the  side  of  the  river 


1 the  ”king“  is  Nyikang  or  any  other  ancient  king,  to  whom  the  temple  is  dedicated. 

2 ’’the  army  of  Daro“,  perhaps  a mythical  allusion. 

3 that  is,  they  turned  into  a state  of  trance,  being  possessed  by  the  spirit  of  the  deceased  king. 


Preparation  for  War  173 

llllllllllllllimlllllllllillllllllllllllllllllllllllllfilllllllllllllllllllllllillllHIIIIIillllllllllllN 

bank.  Then  the  milk  is  poured  into  the  river,  and  a club  is  stuck  into  the  ground 
in  the  river.  The  sorcerer  goes  into  the  river,  and  says,  ’’Bring  the  cattle  !u 
Now  the  ambach  boats  are  thrown  into  the  river,  and  the  sorcerer  lies  down 
in  the  middle  of  the  river.  The  cattle  swim  (behind  the  boats).  The  sorcerer 
sings  a song  of  the  crocodile;  the  crocodiles  belong  to  his  family  (to  the  family, 
the  clan  of  the  sorcerer). 

When  they  have  arrived  on  the  other  side,  an  enclosure  is  erected,  and  the 
cows  are  tied  to  their  pegs.  Then  another  sorcerer  is  called,  and  he  performs 
his  witchery  on  account  of  thieves  (to  keep  off  thieves).  The  cattle  are  seized, 
a cow-house  is  built,  and  that  is  all,  the  people  settle  in  this  place,  a place  with 
grass. 

66.  Preparation  for  War. 

Leh  ken  e chagi , ajwogo  hi  de  dwai , ka  dok  goh,  ka  e beng,  ka  dyek  gwach,  ka 
ton  gwach,  ka  yai  beno , ka  aket  ket.  Ka,  ton  men  pen , ka  ton  akyel  men  pen  ; ka 
aket  twoehe  re,  Ka  yai  e beno , ka  kela  ta  aket;  akete  ya  mal,  e twojo  bwol  ton, 
Nanb  mdk  yi  aket,  ka  hi  chip  wai,  ka  hane  a hi  mak  hi  chip  wai.  Ka  je  chato  ki 
dgch.  Ka  tin,  ka  yai  kofi:  feke  fen.  Ka  ohwok  kwah,  ka  taye  fen,  ka  yeje  kak,  ka 
wije  hoi,  ka  wai  kal  wok,  ka  hi  len  kele  je.  Ka  wich  ahwok  ka  kwah  yi  ajwogo, 
ka  hi  leh  fon  eni  ki  him  yai.  Ul  yik  wiche  ohwok  u ning  kundo  fon  eni,  ka  ye  kvne: 
fon  eni  de  chybtb,  kwof  ajwdgo.  U yik  wiche  ohwok  u neno  kun  adi  Uh,  ye  kine: 
leh  rach ! Ka  ajwdgo  e tedo  kite,  ka  yech  kal,  ka  kot,  ka  meko  chiki  koto,  ka 
ajwdgo  kedo,  ka  ohwoh  meko  kal,  ka  nek,  ka  wije  chiki  (cheki)  iveto,  ka  let  yi 
ajwoh  eni,  ka  e ko:  ddch!  Dwai  tero  beno!  Ka  tero  beng.  Ka  wai  kwdhe,  ka  gg 
Uni  ri  tiro.  Ka  e kedg.  Ka  wich  ohywgk  ka  u kiuohi  fen.  Ka  pi  tan,  ka  go  line 
re  terg. 

When  a hostile  army  comes  near,  the  sorcerer  is  sent  for,  and  cows  are 
loosened  (are  given  to  him),  and  when  he  comes,  goats  and  spears  are  collected 
(and  given  him).  Then  the  people  come;  a rope  is  made,  and  a spear  is  stuck 
into  the  ground;  the  rope  is  fastened  to  its  top  ; now  the  people  come,  and  pass 
below  the  rope.  The  rope  is  above,  it  is  tied  to  the  point  of  the  spear.  The  man 
who  is  touched  by  the  rope  (in  passing  below  it),  is  placed  separately.  (All 
these  do  not  go  into  the  war,  because  they  would  be  killed).  Thus  the  people 
walk  (below  the  rope)  a long  time,  till  all  have  passed.  Presently  the  sorcerer 
says  to  the  people,  ”Sitdown!u  A he-goat  is  brought,  and  is  thrown  on  the  ground. 
It  is  cut  up,  and  its  head  is  cut  off;  the  contents  of  its  stomach  are  taken  out, 
and  are  thrown  among  the  people;  the  head  of  the  he-goat  is  taken  by  the 
sorcerer,  and  thrown  towards  the  hostile  country,  in  the  face  of  the  assembled 
people.  If  the  head  of  the  he-goat  points  in  the  direction  of  the  country  of  the 

1 if. 


174  Prayers  and  Religious  Ceremonies 

lllllllllllllllllllllllillllllllllllllllllllllllllillllllllllllllllllllllllilllllillllllllllllllllllllllllfHIH 

enemy,  it  is  said:  ’’The  country  (of  the  enemy)  will  be  defeated ;“  that  is  the 
talk  of  the  sorcerer.  But  if  the  head  of  the  he-goat  points  towards  their  own 
army,  they  say,  ”It  is  a bad  war!“  In  this  case  the  sorcerer  makes  his  witchery 
once  more,  grass  is  brought,  and  is  tied  on  a rope,  and  after  that  it  is  tied  again; 
then  the  sorcerer  goes  to  bring  another  he-goat,  it  is  killed,  and  its  head  is 
again  thrown,  and  when  the  sorcerer  sees  (that  it  is  in  the  right  direction  now), 
he  says,  ’’All  right!  Let  all  the  people  come!u  The  people  come,  the  contents 
of  the  stomach  are  taken,  and  are  thrown  on  the  bodies  of  the  people.  Then 
the  sorcerer  goes.  The  head  of  the  he-goat  is  buried  in  the  ground;  and  water 
is  put  on  the  fire,  and  sprinkled  on  the  people. 

Now  the  army  goes  to  fight.  And  people  are  killed,  the  army  is  defeated. 
The  people  come  and  bury  their  dead.  Then  they  remain  (in  arms).  Another 
sorcerer  is  sent  for;  cattle  are  given  to  him.  And  he  works  (his  witchery),  he 
is  a most  powerful  sorcerer.  When  he  has  finished  his  doings,  the  army  goes 
to  fight  again.  Now  they  defeat  the  enemies  and  kill  many  people;  after  that 
they  come  and  return  home;  they  are  satisfied.  The  people  go  to  the  king,  a 
royal  ambassador  is  called  (and  sent  to  the  chief  of  the  enemies),  the  people 
make  amends  for  the  men  they  have  killed,  they  pay  twenty  cows;  they  go  to 
loosen  them,  then  they  return  home,  and  sit  down.1 


1 After  a war  (among  different  Shilluk  tribes)  each  army  makes  amends  to  the  hostile  tribe  for 
the  people  that  have  been  killed;  these  amends  consist  in  a number  of  cattle. 


SoYCCVCYS  175 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIlllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllHllllllllllllllllllllllllllllllllHIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIilllllllllllllllllllllllllllllllllllllllllllllllllllllill 


IX.  STORIES  ABOUT  SORCERERS. 

67.  The  Cruel  King. 

Ka  rit  meko  Nwg-Babo,  ka  e jag g,  kick,  e naggje,  nan  a dacho  ka  go  na ge. 
Ka  e ko:  ger  wot!  Ka  ygt  (wot)  gtr.  Ka  ygt  doge  mul,  ka  rit  e keta  wot  ki  nan  a 
dacho  mdjur . Ka  ran  eni  ko:  tuk  do  wot ! Ka  Cholb  bang.  Ka  ni  wuro:  Choi  a 
ban  ! Ka  e to. 

Ka  rit  meko  roh,  chwola  Natg,  kich . Ka  jak  dwai;  ka  e fechg  kme:  ere  (yede) 
6wa  a nagi  f Jago  ko:  e , kuche  won!  Ka  jak  nage . 

A certain  king  called  Ngwo-Babo,  reigned;  he  was  very,  very  cruel;  he  killed 
people,  even  women  he  killed.  One  day  he  said,  ’’Build  a house !“  And  a house 
was  built.  When  the  door  of  the  house  was  plastered  (when  it  was  finished), 
he  went  into  it  together  with  a young  girl.  (Then  the  door  was  walled  up).1 
The  king  said,  ’’Open  the  door!“  But  the  Shilluks  refused.  The  king  began 
to  sing,  but  the  Shilluks  refused;  so  he  died. 

And  another  king  was  elected,  whose  name  was  Nyato,  he  was  very  cruel. 
He  caused  all  the  chiefs  to  come,  and  asked  them,  ’’Why  did  you  kill  my 
cousin ?“  They  replied,  ”Ah,  we  do  not  know.“  He  killed  all  the  chiefs. 

68.  King  Nyadwai  trying  the  Sorcerers. 

Ron  Nadwai , e jag i;  a kwonifen,  a kiti  yen  feri,  a kali  nor,  a tali.  A chdhi 
ajwok , ajwogo  bene,  a pyechi  gin,  kme:  wate  jak,  yd  dale  yi  gine  wu  (ru)  fen. 
Ka  ajwogo  meko  ni  beno , ka  ni  ling,  ko : gwata  pach.  Nadwai  ko : pek  pen  ! Ka 
men  ni  beng,  ka  ni  ling,  ka  hi  ko : gwata  pach.  A ben  jal  Ajwggg,  a ben  jal 
Adgkgh,  ka  rit  ko:  a!  A ben  jal  Nihdrb,  a kobi  kme:  e,  kal  pi!  Ka  pi  kal;  ka  e 
logo,  logi  chine  ki  pi,  ka  by  el  kwahi,  ka  e hamo.  Nadwai  ko:  nagS  ajwok!  Ka 
ge  nek. 

Then  Nyadwai  was  elected,  and  he  reigned.  One  day  he  had  a hole  dug  into 
the  ground,  he  ordered  wood  to  be  put  into  it,  and  to  set  it  on  fire  (and  to  cover 
the  whole  with  earth).  Then  he  ordered  beans  to  be  brought  and  to  be  cooked. 
He  assembled  all  the  witch  doctors,  and  asked  them,  ’’You  children  of  chiefs,  I 
do  not  know  what  this  humming  in  the  earth  is!“  (meaning  the  noise  caused  by 
the  boiling  of  the  beans).  One  of  the  witch  doctors  came,  he  listened  and  then 
said,  ’’That  is  something  bewitching  (or  cursing)  the  village. “ Nyadwai  replied, 
”Sit  down  there !“  Another  came  listening;  he  too  said,  ”It  is  something- 
bewitching  the  village. “ Then  came  the  man  (the  doctor)  of  Ajwogo,  after  him 


1 In  this  way  the  Shilluk  kings  are  buried.  The  king  wanted  to  try  his  people,  whether  they  were 
faithful  to  him. 


176  Stories  about  Sorcerers 

Illlllllllllllllllllllllllllllllllllllllll IIIINII Illllllllllllllllllllllllllll I 

the  man  of  Adokong,1  and  the  king  said,  ”Ah !“  Then  came  the  man  of  Ningaro, 
he  said:  ’’Well,  bring  water !“  And  water  was  brought.  He  washed  himself,  he 
washed  his  hands  (as  a preparation  for  eating  food);  then  he  took  the  beans  out 
and  ate  them.  Nyadwai  said,  ’’Kill  all  the  other  witch-doctors ! 2 And  they  were 
killed. 

In  the  time  of  the  reigning  of  king  Yo,  some  Dinka  man  whose  name  was 
Lengyang,  came  into  the  Shilluk  country,  and  lived  there.  He  was  a sorcerer. 
Towards  the  end  of  his  reigning  Yo  ordered  the  sorcerer  to  be  brought,  and 
he  killed  him  (on  account  of  his  sorcery).  On  that  a war  arose  with  the  Dinkas, 
and  they  fought  at  Tonga;  Tonga  was  destroyed.  Then  the  king  said,  ’’The 
whole  army  shall  go!“  And  the  Dinkas  ran  away. 


69.  The  Vision  of  the  Sorcerer. 

There  was  a certain  man  whose  name  was  Wet  Kwa  Oket,  he  was  also  called 
Agweratyep,  a very  strong  man ; he  was  a sorcerer.  One  day  he  had  a vision, 
and  he  said,”  The  white  people  come!“  And  the  white  people  came,  the  country 
was  destroyed  by  them.  And  he  died,  and  was  mourned;  hut  before  he  died, 
he  said,  ”Ah,  the  chieftainship  shall  he  taken  over  by  Ajalong  after  my  death. 
But  the  man  who  kills  me  by  his  witchcraft,  he  too  shall  die  after  me.“  And 
he  was  mourned,  and  his  steer  fell  under  the  dom  palm.3  And  the  man  who  had 
bewitched  him,  was  struck  by  lightning,  and  died;  for  he  had  been  cursed  by 
the  sorcerer.  And  all  the  people  believed  in  him,  saying,  ’’Agweratyep  is  a strong 
man  indeed!  ’’The  medicine  men  were  afraid,  and  so  the  village  lived  in  a peace- 
ful condition.2 

70.  Agok. 

Jwqk  chwola  Agok , mani  ton  jal  yat.  Jal  rneko  beda  ajwogo , ka  dean  ywobe,  ka 
dean  ye  tayi  fen.  Ka  je  reha  kal,  ka  je  ko:  e,  Agok , dean  a ton.  Kine:  e neke  yi 
no  ? Kine : kuja.  Chon  je  ! Ka  je  chon;  ka  e ko : hate,  fate  yin  a ywop  dean  ? Kine : 
yan!  Kine:  kipaho?  Kine:  yUpahiyin!  Kine:  he,  yi  ba  pyelo,  wat  tyau,  mhi 
loch!  yi  re  chok  yi  yobo  k{  do  ter  of  Yd  fane  yin  au,  ma  kech.  Kine,  e,  de  wa  turn! 
Ket,  chol!  A choli  ki  dok  adek. 

Ka  jal  eni  e kSdb,  ka  be.  gote  yi  pwodo.  Ka  jal  eni  tuk  yi  Agok,  kine : hate,  ket 
jal  yat  chine!  Ka  e bedo,  chwola  gon  a lak.  Ka  mwol  ka  e kedo,  ka  gin  eni  ywode 
yifwodo.  Go  gol  fen,  ka  bia  pach.  Ka  e kobo  kine:  giche  meko  e gol  yi  fwodo  yi 
jal  yat.  E ko:  dapoho  pyeji  yan  ? Yi  cha  ktpo  kopo  kine:  ket,  jal  yat  a yip  pwodo! 
Kine:  ket!  Kine:  yi  re  bcth  f Kine:  chwola  ga  lake  yau!  Kine:  a,  chon  tbro ! A 
chon  thro,  a pechS  Hnej  jal  yat,  yin  neka  ho  je  f A tyek 

1 They  did  not  know  the  cause  either,  except  the  last,  who  found  out  the  cause  of  the  humming. 

2 The  ’’medicine  men“  are  the  ’’bad  sorcerers",  who  try  to  kill  people  hy  their  witchery.  They 

are  called  here  ”jo  yen'"  ’’men  of  medicine",  as  opposed  to  the  ajwogo,  who  is  supposed  to 
work  for  good.  3 vide  Introduction. 


Agok  1 77 

Ullllll1lllllllHIIIIIIII!llllllllllllllllllllillllllllllllliiilll!lllll!llllilll!llilllllillllllllllllllllllllllllillllllllllllllllllllillllllllllllillll!lllllllllllllll!lllllllllllllilllllllllllllllllllllllllllllllllllllllllllll||||||l!llll 

There  was  ajwok1  who  was  called  Agok; he  was  manifested  by  a certain  wizard. 
A certain  man  was  a wizard.  He  bewitched  cows,  so  that  the  cows  fell  down.  And 
the  people  ran  to  the  house  (of  Agok)  saying,  ”Ah,  Agok,  a cow  has  died." 
He  asked,  ”By  whom  has  it  been  killed?“  The  man  said,  ”1  do  not  know.“ 
Agok  ordered,  ” Assemble  the  people. “ And  the  people  assembled.  Agok  asked 
(the  wizard),  ’’Man,  is  it  not  you  who  bewitch  the  cattle  ?"  The  wizard  answered, 
”Yes,  it  is  I".  Agok  asked,  ”Why?“  The  wizard  replied,  ’’Because  I want  to 
try  you  (whether  you  are  able  to  find  out  who  did  it).“  Agok  said,  Ha,  you 
are  a cursed  one!  You  cursed  black-eyed  one!  Why  are  you  always  bewitching 
the  cattle  of  the  people?"  He  answered,  ’’Only  to  try  you  whether  you  really 
are  strong."  Agok  said,  ’’Well,  we  have  met.  Now  go  and  make  amends!"  He 
made  amends  with  three  cows. 

Then  the  man  went  away  and  planted  (a  charm)  in  a field.  The  proprietor 
of  the  field  was  (while  sleeping)  wakened  by  Agok2  with  the  words,  ’’Man, 
go,  there  is  a wizard  in  your  field."  But  the  man  did  not  go,  he  thought 
he  was  dreaming.  The  next  morning,  when  he  went  to  the  field,  he  found  the 
charm  which  the  wizard  had  put  into  the  earth.  He  came  home  saying, 
’’Something  has  been  planted  into  my  field  by  a wizard."  Agok  said  to  him,  ’’Why 
do  you  ask  me  about  this  matter?  I have  told  you  already  saying,  ’Go,  the 
wizard  has  planted  a charm  into  your  field.  Therefore  go !‘  Why  did  you  refuse?" 
He  replied,  ”1  thought  I was  only  dreaming."  Agok  gave  order,  ’’Assemble 
the  people!"  When  all  the  people  were  assembled,  Agok  asked,  ’’You  wizard, 
why  have  you  (tried  to)  kill  people?  you  are  going  to  kill  the  whole  village" 
(„you  surround  the  village  with  killing").  He  answered,  ”It  is  not  I."  But  Agok 
replied,  ’’You  cursed  one,  I will  surely  kill  you!"  And  he  killed  him.  When 
the  witch  doctors  saw  that,  they  all  repented,  and  they  were  much  afraid.  Then 
the  people  scattered. 

And  Agok  was  called  king  by  the  people.  The  people  listened  to  his  words 
(were  obedient  to  him).  They  used  to  say,  ”If  any  man  becomes  sick,  he  goes 
to  Agok,  that  he  may  be  helped."  He  gives  him  (that  is,  the  one  who  wants 
help  gives  to  Agok)  cattle,  two  cows,  one  cow  is  speared  (sacrificed),  and  one 
he  keeps  alive,  it  becomes  the  cow  of  jwok. 


1 ”god“.  2 It  is  not  meant  that  Agok  went  to  wake  him,  but  he  wakened  him  in  a vision, 

WESTERMANN,  The  Shilluk  People. 


12 


17%  Creation 

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x.  CREATION. 

7 1 . The  Creation  of  Men. 

Dean  fane  wane, 1 a hwola  keno.  Wiye  fane  jwok.  Wa  nwole  j wok  gen  aryau , 
men  a Ibjo,  mar  yi  maye,  min  a tar,  o chet.  Ken  ben  jwok,  e hoti  men  a tar,  min 
a lojo,  ni  kan.  A kobi  jwok  kine:  ere  kam  ? Kine:  bogon!2  A kobijwok  kine:  el 
woli  yin  ka  kane  yau ! Yan  mara  men  a tar,  tyen  a Ibjo,  u jdki  men  a tar.  A 
kali  wok,  ena  men  a lojb . A kobijwok:  ere  (yede)  kali?  Kine : e,  chaka  kd  kale 
yau.  A wike  waho  bwono,  a wike  twoch  bwono,  a wike  goji,  a wike  jam  ben,  a 
mare  yijwok.  Ajak  tyen  a lojo  yi  obwon  anan. 

The  cow  is  our  grandmother,  she  bore  a gourd.  Our  father  is  God.  We  were 
two  of  us  born  by  God,  (a  black  one  and  a white  one).  The  black  one  was 
beloved  by  his  mother;  but  the  white  jone  was  hated.  When  God  came,  she 
showed  him  the  white  one,  but  the  black  one  she  hid.  God  asked,  ’’Why  do 
you  hide  him?“  She  said,  ’’For  nothing."  Then  God  said,  ’’Well,  do  but  hide 
him,  I like  the  white  one."  The  black  people  shall  be  ruled  by  the  white  people. 
On  that  she  brought  the  black  one  out  too.  God  asked,  ’’Why  do  you  bring 
him  out?"  She  said:  ”Oh,  I just  brought  him  out  (without  any  special  reason)." 

To  the  white  one  were  given  the  book,  and  the  gun,  and  the  sword,  and 
all  kinds  of  goods,  he  is  loved  by  God.  So  now  the  black  people  are  governed 
by  the  white.3 

71a.  On  Totemism. 

Wudo  ki  agak  ki  Den  kak  ki  yey  khno,  gin  a chwbk.  Ka  Den  bia  pack,  ka  wudo 
keta  fa  l,  ka  agak  e fhro,  ka  a nwole  won  yi  Den.  A ben  Akwoe  ki  rei  Diiwht,  a 
bene  fote  Choi,  a yen  je  rit.  Ka  nen  won,  ka  moko  keti  Fehikah  Odurbjo,  a dona 
H Fenidwai,  fane  dine  won.  Kwa  fa  Jonah,  wat  Nabil,  ka  bene  fote  Choi,  ena  a 
hwom  Atoh,  e hi  rit,  ena  Adefalo  anan. 

Wudo  ki  agak  wat  won,  fa  cham  yi  won  kifa  dwalo. 

The  ostrich  and  the  crow  and  Den 4 were  split5  out  of  the  gourd,  all  three 
are  three-twin  children.  Den  went  into  a certain  village,  the  ostrich  went  into 
the  bush,  and  the  crow  flew  up.  We  were  born  by  Deh.  Akwoe  (the  son  of 
Den)  came  in  the  time  of  Duwat  (a  brother  of  Nikaho ),  he  came  into  the 
Shilluk  country  to  the  people  of  the  king  (that  is  to  Fashoda).  And  when  we 
became  many,  some  went  to  Fehikah  Odurbjo,  but  some  remained  at  Fenidwai. 


Remarks  see  on  page  179. 


Totemism  179 

|||||||||llllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllliillllllllllllllllllll!lllllllllillllllllllllllllllliltlllllllflllllllllllinillllllll!llilll!ll!lllllllll||||||illl||||||||||||||| 

Thus  we  separated  from  each  other.  Our  grandfather  was  Jonan,  a son  of  Nabil, 

he  came  into  the  Shilluk  country;  it  is  he  who  married  Aton.  He  was  king. 

That  is  the  beginning  of  (the  village  of)  Adefalo.  — The  ostrich  and  the  crow 

are  of  our  family.  They  are  not  eaten  by  us  on  account  of  the  dwaZo-sickness. 

1 wane  "our  grandmother".  Here,  as  is  sometimes  the  case,  the  pronoun  of  the  third  person 
sing,  has  the  meaning  of  the  first  person  pi. 

2 There  is  not,  viz.  a reason. 

3 With  the  exception  of  the  first  sentence  this  report  is  recent,  because  it  relates  to  white  and 
black  men. 

4 These  three  are  the  "parents"  not  of  the  whole  Shilluk  people,  hut  only  of  the  tribe  Fenikan , 
which  lives  at  the  mouth  of  the  Sobat.  Each  tribe  has  its  own  "parents",  which  generally  are 
animals. 

5 This  means:  the  cow  (see  page  156)  brought  forth  a gourd,  the  gourd  split,  and  out  of  it  went 
forth  the  ostrich,  etc. 


"I 


12* 


180  Animal  Stories 

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xi.  ANIMAL  STORIES. 

72.  Hare  and  Hyena. 

Afoajo  i 1 welb  ki  jwok,  e bbdo  ki  ta  yat,  jwok  e nbno,  kd  afoajo 
Hare  he  travels  with^o^lahe  stays  in  under  tree,  jwok  he  sleeps,  and  hare 
i bedb  mal.  Ka  jb  beno , gi  gir;  afoajo  ko:  dwbti  mal,  len 2 

he  stays  upright.  And  people  come,  they  many,  hare  says:  rise  up,  war 

a bi.  Jwok  e kb  kini:  bidi  yau.  Ka  Un  i benb,  kama  mak 
has  come.  Jwok  he  says  thus : stay  just.  And  war  it  comes,  begins  to  seize 
afoajo  ki  jwok.  Jwok  e ko:  afoajo,  mak  tyaldj  ka  tyale  mak,  ka 
hare  and  jwok . Jwok  says : hare,  seize  feet  my,  and  feet  his  seized,  and 
jwok  i wanb.  Ka  lin  i kedo,  ka  jwdk  e ko:  afoajo,  kit!  Ka  afoajo 

jwok  he  disappears.  And  war  it  goes,  and  jwok  says : hare,  go ! And  hare 
kido,  afoajo  keti 5 yi  otwon , ko:  otwon!  kine:  e?  kine:  wa  fa  will 

goes,  hare  went  to  hyena,  says:  hyena!  thus:  eh?  thus:  we  not  shall  travel? 
e kb:  awo!  Ka  gi  kido.  Kd  gi  kltl5  ta  yat,  ka  Un  l beno, 

he  says:  yes!  And  they  go.  And  they  went  below  tree,  and  war  it  comes, 

afoajo  e rienb,  otwon  bido  mal,  otwon  e ko:  afoajo,  len  e bi!  e ko: 

hare  he  sleeps,  hyena  stays  up,  hyena  he  says:  hare,  war  he  came!  he  says: 

bidi  yau!  Ka  Un  l wanb,  afoajo  ko:  mak  tycild!  ka  afoajo 

stay  just!  And  war  he  approaches,  hare  says:  seize  my  feet,  and  hare 

ni  gocha  wije  fin;  fen  tek,  ka  afoajo  reh,  kd 

continually  struck  his  head  ground;  ground  was  hard,  and  hare  ran,  and 
otwon  mak,  ka  otwon  pwot,  ka  pivot  ki  dhch.  Kd 
hyena  was  caught,  and  hyena  was  beaten,  and  was  beaten  thoroughly.  And 
wi'i,  ka  wiki  dean  ki  wdt.  Ka  afoajo  beno,  kine:6  otwon ! 7 kine : 
got  free,  and  was  given  cow  and  bull.  And  hare  comes,  thus:  hare!  thus: 

e?  kine:  jwok  i kb  neya;  kine  e?  kine:  wiki  yan  wat.  E kb: 

eh  ? thus : jwok  he  says  thus ; thus : eh  ? thus : give  me  ox.  He  says : 

kifonb ? Hne:  yd  pwot  tyau.  Ka  wade  weH;  kd  gi  kedo.  Kd  gi 

why?  thus:  I was  beaten  too.  And  ox  gave;  and  they  go.  And  they 

kano  Iwbl,  men  hyit  dean;  ka  afoajo  kala  Iwole,  afoajo  e 
bring  calabashes,  which  milk  cow;  and  hare  brought  cal.  his,  hare  he 
ko : ydna  hyedo.  Ka  Iwoli  kali,  kd  go  toyi,  ka  Iwole  kali, 
says : I it,  milks.  And  cal.  his  brings  he,  and  it  pierces  he,  and  cal.  brings  he, 
ka  Iwole  otwon  chip  mal,  ka  Iwole  afoajo  yeha  fin,  kd  ni 
and  cal.  of  hyena  was  put  above,  and  cal.  of  hare  was  below,  and  continu- 
hyido,  kd  chak  ni  kita  fin,  yech  Iwole  afoajo,  ka  Iwole  otwon 
ally  milked  and  milk  cont.  went  below,  middle  of  cal.  of  hare,  cal.  of  hyena 


Remarks  referring  to  XI.  vide  on  page  198. 


Hare  and  Hyena  1 8 1 

lllllllllllllllllllllllllllllllll!!l!lllllllllllllllirillllllllllllllllllllllllflllllllllll!llllll!llllllllllllllllllllllllllllllllillllllllllllllliilllll!lllllllllllllllllllllllllll!lli!ll!llllfllllll!llilllll!l!li!l!llilllllilll!IIIII!IIIIH 

hi  faho  yi  oboi.  Oboi  charm 8 yi  otwon , afoajo  hi  math  chak.  Afoajo 

filled  with  foam.  Foam  was  eaten  by  hyena,  hare  drank  milk.  Hare 
chwe.  Ka  afoajo  e Jco : nek  wa  hard  jo!  ka  hard  jo  nek , ka  otwon 

became  fat.  Hare  he  said : kill  we  calf,  calf  was  killed,  hyena 
e ko : amen  u dot  ? 
he  said : who  will  milk  ? 

Afoajo  e ko:  y an!  kine:  dock!  Afoajo  ko:  u bin  oboi , ka  dean 

Hare  he  says : I ! thus : allright ! Hare  says : if  comes  foam,  then  cow 

a her;  6boi  bog  on,  dean  nuti;  ka  chak  hi  dot  yi 

has  let  down  the  milk;  foam  not,  cow  not  yet;  and  milk  was  sucked  by 
afoajo  bin,  afoajo  chuhe  midb.  Chak  bogon,  men  hi  mat  yi  otwon, 

hare  all,  hare  his  liver  sweet.  Milk  not  which  was  drunk  by  hyena, 

otwon  gwalo.  Jwok  e bino,  ko:  yi  re  gwal  yin ?9  Otwon  ko: 

hyena  was  thin.  Jwok  he  comes,  says:  you  why  thin  you?  Hyena  says: 
chak  hi  mate  yi  afoajo  bin.  Jwok  eko:  kwah  wuno  anan,  mak  afoajo ! 

milk  is  drunk  by  hyena  all.  Jwok  says : take  rope  now,  seize  hare ! 

wuno  kal  ka  mak  afoajo,  afoajo  cha  gcmi,  ka  gin, 
rope  was  brought  and  seized  hare,  hare  wanted  release,  and  was  released, 
ka  otwon  e ben,  ka  oboi  chain  S warn,  ka  afoajo  tel, 

and  hyena  he  came  and  foam  wanted  to  disappear,  and  hare  was  tugged, 

ka  afoajo  Spado,  kine:  buh!i0  ya  re  nagS  yan  kifa  chak ? 

and  hare  fell,  thus:  buh!  I why  kills  he  me  because  of  milk? 

otwon  h(  kudo.  DuH 1 1 ko:  yd  ka  be  kwai.  Ka  e kSdo. 

hyena  was  silent.  To-morrow  said : I go  for  herding.  And  he  goes. 

Ka  tuhi  dean  chwachi 12  en  H Ihbo.  Ka  S rmo  yie , 
Horns  of  cow  is  formed  by  him  with  mud.  And  he  ran  to  him, 

ko:  otwon ! kine:  kil  tan  amal,  dean  a chan.  Ka  otwon  e 

says : hyena ! thus : spear  waterbuck  in  front,  cow  is  behind.  And  hyena  he 
bin,  ka  dean  kel  ka  6 kb:  bull!  Yd  kb:  kel  tan 

came,  and  cow  speared,  and  (hare)  says:  buh!  I said:  spear  ^waterbuck 

a chan,  wu  chwak  aho  ki  dean,  a nagi,  yu13  cham  oho?  Ka  ye  ko: 

behind,  you  do  what  with  cow,  killed  you,  you  eat  what  ? And  he  said : 

ket  dbti  mach!  Kine:  mach  agon?  Ka  e kb:  a chine.  Ka  otwon  e 

go  fetch  fire ! Thus  : fire  where  ? And  he  says : it  is  yonder.  And  hyena  he 

kedo,  ka  mach  ywode  S bogon,  ka  e dubk,  ka  riho  ywode  go 

goes,  and  fire  found  he  it  was  not,  and  he  returned,  and  meat  finds  he  it 

kal  yi  afoajo ; ka  afoajo  e ko:  yi  re  duok?  otwon  e ko: 
was  carried  by  hare ; and  hare  he  says : you  why  return  ? Hyena  he  says : 
mach  bogon;  kine:  dean  a kal  yi  jwok;  ka  wich  kwoh  fSh;  ka 

fire  is  not;  thus  : cow  was  carried  by^W#;  and  head  was  buried  ground;  and 

e ko:  kal  mSn  me  wok!  Afoajo  me  a kwoh  yi  bn,  ka  otwon  me  yik 

he  says : pull  which  his  out ! Hare  his  was  dug  by  him,  and  hyena  his  was 


182  Animal  Stories 

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matek,  ka  afoajo  me  kal  wok , ka  otwon  me  a dall,  ka  otwon  kata 1 * 

hard,  and  hare  his  pulled  out,  and  hyena  his  was  difficult,  and  hyena  went 

gole,  ka  afoajo  kata  gole , ka  otwon  wora  wadi,  kine:  ket , dwai 

home  his,  hare  went  home  his,  hyena  sent  son  his,  thus : go,  bring 

mack  gol  afoajo.  Ka  ha  hel  ten  e beno,  eko:  yd  kwatja  mack,  ka  afoajo 
fire  home  of  hare.  And  the  little  child  comes,  says  : I beg  fire,  hare 
ko:  hi  dwani;  ka  afoajo  eko:  yi  ku  lit  mdl,  jiff  to  u dem 

says:  come,  get;  and  hare  says:  you  not  look  upward,  pepper  will  fall 

wahi,  ka  na  nel  fen  lida  mal,  ka  keti  yi  wiye ; e ko: 

your  eye,  and  little  child  looked  upwards,  and  went  to  his  father;  he  says: 
vino  gir  ki  wot  afoajo.  Ka  otwon  e kopa  lot  ka  wade  e kopa  lot . 
meat  much  in  house  of  hare.  And  hyena  he  took  club  and  his  son  took  club. 
Ka  ge  beno,  ka  afoajo  kedo  ta  pyeno,  ka  kg  fa  wade  ko:  pwoti 

And  they  come,  and  hare  goes  under  skin,  and  told  his  son,  said:  beat 
yan ! Ka  4 ywon,  e ko:  fat  ki  yan  keta ; wak  otwon . Ka  otwon  4 

me!  And  he  cried,  he  said:  not  with  me  alone  me;  also  hyena.  And  hyena  he 

reh,  reha  pal,  ka  otwon  ye  bwogo,  afoajo  ckuhe  mMo. 
ran,  ran  bush,  and  hyena  he  fears,  hare  his  liver  sweet. 

The  hare  travelled  with  jwok.  They  rested  under  a tree;  jwok  was  sleeping, 
and  the  hare  remained  awake.  Then  many  people  came  and  the  hare  said, 
’’Arise!  a war  (an  army)  has  come."  ”But“,  said  jwok,  ’’never  mind."  And  the 
war  came  and  was  going  to  seize  the  hare  and  jwok.  Then  jwok  said:  ’’Hare, 
seize  my  feet!"  He  seized  his  feet,  and  suddenly  jwok  and  the  hare  disappeared. 
The  war  passed  by,  and  jwok  said,  ’’Hare,  go!"  The  hare  went;  he  went  to  a 
hyena  and  said  to  her,  ’’Hyena !“  ”Eh!“  said  the  hyena.  ’’Shall  we  not  travel 
together? “ asked  the  hare.  ” Surely, “ replied  the  hyena.  And  they  went.  They 
went  under  a tree,  and  a war  came ; the  hare  was  asleep,  but  the  hyena  was. 
awake.  ’’Hare",  the  hyena  said,  ’’war  has  come".  ’’Never  mind“,  replied  the 

hare.  When  the  war  came,  the  hare  said  to  the  hyena,  ’’Seize  my  feet!"  The 
hare  beat  his  head  on  the  ground  (wanting  to  disappear  as  jwok  had  done),  but 
the  ground  was  hard.  The  hare,  seeing  this,  ran  away,  but  the  hyena  was  caught 
and  was  beaten  pitifully.  At  last  he  got  free ; and  they  gave  him  a cow  and  a 
bull.  Then  the  hare  came,  saying,  ’’Hyena !“  ”Eh!“  he  replied.  Said  the  hare, 

’’Jwok  has  said  thus“ ”Eh!“  replied  the  hyena.  The  hare  went  on,  ’’You 

must  give  me  the  bull."  ”Why?“  said  the  hyena.  ’’Because",  replied  the  hare, 
”1  also  was  beaten."  He  gave  him  the  bull,  and  they  went  their  way.  Then  they 
brought  calabashes,  such  as  are  used  for  milking  cows.  The  hare  brought  his. 
calabash  and  said,  ”1  will  milk."  And  he  brought  another  calabash  (the  hyena’s)r 
and  pierced  it,  and  he  placed  the  hyena’s  calabash  above,  so  that  his  own  was. 
below.  When  he  milked,  the  milk  ran  down  into  his  own  calabash,  and  the* 


Hare  and  Hyena  183 

llllllllllllllllllllilllllllllllllllllllllllllllllllllililllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllilllllllllllillllllllllllllllllllllllllllllllilllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllill 

calabash  of  the  hyena  became  full  of  foam.  The  foam  was  eaten  by  the  hyena, 
and  the  hare  drank  the  milk.  So  the  hare  became  fat.  One  day  he  said  to  the 
hyena,  ’’Let  us  kill  the  calf !“  And  the  calf  was  butchered.  Then  the  hyena  said, 
’’Who  shall  suck  now?“  ”I,“  answered  the  hare.  ’’All  right, “ said  the  hyena. 
’’When  the  foam  comes, “ replied  the  hare,  ’’the  cow  has  let  down  the  milk;  as 
long  as  there  is  no  foam,  it  has  not.“  (When  the  natives  want  to  milk  a cow, 
they  let  the  calf  suck  the  udder  first,  as  without  this  the  cow  will  not  let  down 
her  milk.  The  hare  wants  to  take  the  place  of  the  calf,  so  that  he  may  suck 
all  the  milk,  leaving  to  the  hyena  only  the  small  quantity  of  foam  which 
comes  out  when  the  milk  is  finished.)  So  the  hare  sucked  all  the  milk  and 
was  much  pleased.  But  there  was  no  milk  left  for  the  hyena,  and  he  became 
thin.  One  day,  jwok  came  and  said,  ’’Why  are  you  so  thin?“  ’’The  hare 
always  drinks  all  the  milk,“  said  the  hyena.  Jwok  said,  ’’Take  a rope  and  bind 
the  hare.“  A rope  was  brought,  and  he  bound  the  hare.  The  hare  struggled 
to  release  himself,  and  he  succeeded  (but  the  loose  rope  was  still  round  his  neck. 
He  ran  to  the  cow  and  began  sucking  again).  Then  the  hyena  came,  and  when 
the  foam  was  disappearing,  he  pulled  the  hare  away  by  force,  so  that  the  hare 
fell  on  his  back.  ”Qho,“  he  said,  ”on  account  of  a little  milk  he  is  going  to  kill 
me?“  The  hyena  remained  silent.  The  next  morning,  the  hare  said,  ”1  am  going 
to  herd  the  cow.“  So  he  went.  He  formed  cow-horns  of  mud  (and  placed  them 
in  the  grass,  so  that  they  looked  like  the  horns  of  a living  cow).  Then  he  ran 
to  the  hyena  and  said  (pointing  to  the  real  cow),  ’’Hyena,  spear  the  waterbuck 
there  in  front!  the  cow  is  behind !“  The  hyena  came  and  speared  the  cow;  then 
said  the  hare,  ”Oho!  (what  have  you  done)!  Did  I not  tell  you  to  spear  the 
waterbuck  behind?  What  have  you  done  with  the  cow?  You  have  killed  it! 
What  will  you  eat  now?“  Then  he  said,  ”Go  and  fetch  fire  (that  we  may  cook 
the  meat). “ ’’Where  is  fire?“  asked  the  hyena.  ’’Over  there, “ answered  the  hare. 
The  hyena  went,  but  he  saw  there  was  no  fire,  so  he  returned.  He  saw  that 
meanwhile  all  the  meat  had  been  carried  away  by  the  hare.  ’’Why  do  you  come 
back?“  said  the  hare.  ’’Because  there  is  no  fire,“  answered  the  hyena.  Said  the 
hare:  ’’The  meat  has  been  carried  away  by  jwok;  but  the  head  he  has  buried 
in  the  ground  (as  our  portion). “ And  he  said:  ’’Let  each  pull  out  his  part!“ 
The  hare  pulled  his  part  out,  but  the  hyena’s  part  was  hard  (would  not  come 
out).  The  hare  got  his  part,  but  the  hyena  did  not  succeed  in  pulling  his  out. 
So  he  went  home;  the  hare,  too,  went  home.  After  some  time,  the  hyena  sent 
his  son  to  the  hare  saying,  ”Go  and  bring  fire  from  the  home  of  the  hare.“ 
The  little  child  came  and  said,  ’’Please  give  me  fire!“  The  hare  said,  ’’Come 
and  get  it.  But  do  not  look  up,  lest  pepper  fall  into  your  eye“  (this  was  to 
prevent  the  child  from  seeing  the  meat  of  the  cow  which  he  had  stolen  and. 


184  Animal  Stories 

lillllllllllll Illlllllll lilllllllllllllllllllllllllllllllllllllilllllllllllllllllllllhllllllll 

brought  home).  The  child  looked  upward  and  saw  the  meat.  Then  he  went  home 
to  his  father  and  said,  ’’There  is  plenty  of  meat  in  the  house  of  the  hare.“ 
When  the  hyena  heard  that,  he  took  a club  and  said  to  his  child,  ’’Take  also 
a club!“  When  they  came,  the  hare  went  under  his  sleeping-skin  and  said  to 
his  son,  ’’Beat  me!“  And  he  cried,  ”It  was  not  I alone,  the  hyena  too  !“15  When 
the  hyena  heard  that,  he  ran  away  into  the  bush.  The  hyena  was  much  afraid ; 
the  hare  was  very  pleased. 

73.  The  Monkey  and  the  Lion. 

Ay wom  yd  fal;  hd  hii  i bind  hi  yie  bi  mat  hi  pi,  ha  fado  yey  bur.  Ka  lai  beno 
bi  mat  hi  pi;  ha  nil  yot  hi  pin  hi  yey  bur,  ha  lai  i ren.  Ka  ay  wom  beno,  hd  hii 
lite  in,  ha  e ren.  Ka  hu  ho:  kalid  wok!  ay  wom  ho:  yi  dubhl  e ho:  e,  ya  u (you) 
hal  woh  i 16  yin.  E ho:  hal  yiebi,  u 17  mahb  yan  tin,  hd  yi  par  rridl,  ha  ya  paro  mal 
bahi,  hd  wa  bib  woh.  E ho  do  (de  yi  u)  chami  yan  ! E ho:  e,  yi  fa  chdmb  yan,  yin 
woto 18  di  clion,  yi  fa  chdmb  yan.  Ka  ay  wom  yiebe  kite  pin,  hd  mah  yi  hit;  ha 
ay  wom  para  mal,  ha  ge  bia  woh.  Ka  nil  e ho:  yd  da  hech.  E ho:  bute 19  chan  adeh, 
ya  nuti  cham.  E ho:  yi  hama  chami  yan,  gik  ay  wom.  E ho:  he;  hvne:  wa  hido  yi 
ogwoh,  ogwoh  jaho  duoh.  Ka  aywom  e ho:  ogwdgi!20  Ye  kudo,21  e chwoto:  ogwogi! 
Kine:  ha!  Kine:  bi!  Kine:  aho ? Kine : bi!  wa  da  hwop!  Kine:  a gin  aho ? Aywom 
ho:  nil  hhla  woh,  ha  a hhle  woh,  de  che  ( = cliaha)  chame  yan , di  bid  adi  anan ? 
Ogwoh  e ho:  e,  fa  dicoh?  Kwach  wa  jwoh  anan  u chhm.  Ka  ogwoh  chine  tihi  mal, 
hi  aywom  hi  hu,  hd  ogwoh  i lamb,  hwachi  jwoh,  nina  mal.  Ka  ogwoh  e ho : yina 
jwoh,  llhi  hi  kwh  fa,  fa  yin  a chwach  nil  i duoh  hifa  u chain  won  ? Ka  hii  chyen 
dhyel  tiha  mal,  chyen  ahyel  miti  aywom;  ha  ogwoh  e ho:  fat  hi  hinau,  hwopa  fa 
lih  yijwoh,  tin  chini  mal  ben , ka  hii  chine  tine  mal.  Ka  heka  but  aywom,  ha 
ogwoh  e lamo,  hvne : Di  fyech  yin  ye  ren  hidi ; wa  jat.  Aywom  kine : yan  yd  ren 
kine,  ha  reha  mal  wiy  yat.  Ogwoh  e kb:  awo,  kinau.  Ogwoh  reha  wot.  Ka  hii  b 
dohq  kite.  Nu  ho:  ka  de  haja  nau!  ogwoh  di  make  yan  hvne.  Ka  aywom  make  yan 
hvne;  ka  ogwoh  chame  yan  ki  tyel  amalo,  ka  aywom  chdme  yan  hi  chdn.  — A tiimi. 

The  monkey  was  in  the  bush.  And  a lion  came  to  him  to  drink  water;  and 
he  fell  into  the  well.  Then  some  animal  came  to  drink  water;  when  it  found 
the  lion  in  the  well,  it  ran  away.  The  monkey  came  and  saw  the  lion  and  ran 
away.  The  lion  said,  ’’Come  to  me.“  The  monkey  came,  and  the  lion  said  to  him, 
’’Pullme  out!“  The  monkey  said,  ’’You  are  heavy.“  He  answered,  ”No,  I want  to 
be  pulled  out  by  y 0 u !“  He  said  again,  ’’Stretch  down  your  tail,  that  I may  seize 
it  at  once.  Then  you  jump  up,  and  I will  jump  after  you;  so  we  shall  get  out.“ 
The  monkey  said,  ’’But  then  you  will  eat  me !“  He  answered,  ”No,  I will  not  eat 
you,  you  will  live  (stay)  forever;  you  will  not  be  eaten  by  me.“  So  the  monkey 
put  his  tail  down,  and  it  was  seized  by  the  lion.  The  monkey  jumped  up,  and 


Monkey  and  Lion  185 

||||||||||!lllillllltlllllllHIIII!llllllllllllllllll!lllllllllllllilll!lllllllllllllllllllllllll!llllllllllllllllllllllllilllllillllilllilllllltllilllllll{||||||||||||||||||||||||||||l!lllllllllllllllllllllllllllllllllllllllllllllllllllllll!l 

the  lion  too  jumped  up,  and  they  got  out.  Now  the  lion  said,  ”1  am  hungry;  I 
remained  three  days  without  eating  anything.**  The  monkey  replied,  ’’You  are 
going  to  eat  me!“  Talk  of  the  monkey.  The  lion  replied,  ”Yes“.  ’’Let  us  go  to 
the  fox,  the  fox  is  a great  judge,  replied  the  monkey.“  (They  went,  and  when 
they  had  arrived)  the  monkey  called,  ”Fox!“  He  was  silent.  He  called  again, 
”Fox!“  He  answered,  ”Ha?“  He  said,  ”Come!“  The  fox  said,  ’’What  is  the 
matter ?“  He  answered,  ”We  have  something  (to  propound). “ The  fox  asked, 
’’What?  The  monkey  answered,  ’’This  lion  I pulled  out,  and  when  he  was  pulled 
out,  he  wanted  to  eatme;  buthowis  thatnow?**  The  fox  said,  ” Is  he  not  gr  eat  ?*‘ 22 
(Then  he  said,)  ’’Let  us  pray  to  God,  (and  after  that)  he  may  eat  (you).“  And 
the  fox  raised  his  hands  up  (praying).  And  the  monkey  and  the  lion  and  the 
fox,  they  all  prayed;  he  (the  fox)  begged  God,  he  looked  upwards  and  said,  ”0 
God,  hear  my  words!  is  it  not  thou  who  madest  the  lion  to  be  big,  that  he 
might  eat  us?“  And  the  lion  lifted  one  paw  up,  and  with  one  paw  he  seized  the 
monkey.**23  Then  the  fox  said,  ’’Not  so!  or  my  prayer  will  not  be  heard  by 
God;  lift  both  your  paws  up !“  The  lion  lifted  both  his  paws  up.  And  he  moved 
towards  the  side  of  the  lion.  The  fox  prayed,  saying,  ”We  ask  thee,  how  shall 
he  run?  (we  pray  thee,  teach  the  monkey  how  to  run)  we  do  not  know  it.** 
Then  the  monkey  said,  ”As  for  me,  I run  thus.**  And  he  ran  away  along  the  top 
of  a tree.  The  fox  said,  ’’Very  well,  just  so!“  and  he  ran  home.  So  the  lion  as 
left  alone.  He  said,  ”If  I had  but  known  about  that,  I would  have  caught  the 
fox  thus,  and  the  monkey  I would  have  caught  thus,  and  the  fox  I would  have 
eaten  first,  and  after  that  I would  have  eaten  the  monkey.  “ It  is  finished. 

74.  The  Dog  and  the  Fox. 

The  dog  went  into  the  bush;  there  he  met  the  fox.  And  the  dog  said,  ’’Friend, 
what  are  you  doing  in  the  bush  ? Go  home  (into  the  village) !“  He  said,  ’’What  shall 
we  do  in  the  village  ?“  The  dog  said,  ”My  master  is  accustomed  to  give  one  calf 
(whenever  I come  to  him).**  And  he  went  with  him.  The  dog  went  into  the  home, 
the  fox  remained  outside  the  enclosure.  The  dog  took  some  food,  and  he  was 
beaten  (by  the  people)  with  a club.  He  cried  and  ran  into  the  bush.  The  fox 
asked  him,  ’’Why  do  you  cry?“  He  answered,  ”0,  I am  (only)  being  educated 
(that’s  why  I was  b eaten). “ But  the  fox  refused  (to  live  with  him),  he  ran  away 
and  ran  into  the  bush,  and  he  remained  in  the  bush. 

75.  The  Hare  and  the  Hyena. 

The  hare  went  into  the  bush  to  make  an  ambach-boat,  one  for  spearing  fish. 
He  sat  down  in  it,  pulled  the  fish  out  and  roasted  them.  The  hyena  came  and 


Animal  Stories 

liiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

said,  ”To-day  I have  found  you  24  (’’you  have  been  found  by  me“).“  The  hare  said. 
” Sit  down,  taste  the  food,  my  (elder)  brother !“  And  he  gave  him  fins  of  the  fish. 
He  asked  him,  ’’From  where  have  you  brought  them?“  The  hare  answered,  ”1 
have  brought  them  from  the  river then  he  said  to  the  hyena,  ’’Put  one  of  your 
members  into  this  hole  (then  you  will  get  fish).“  The  hyena  went  and  put  one 
of  his  members  into  the  hole,  and  he  was  bitten,  and  he  cried.  He  lay  down 
(being  sick  from  his  wound).  When  he  had  recovered,  he  went  into  the  bush 
and  found  the  hare.  He  said  to  him,  ”1  have  found  you  (at  last) !“  The  hare  said, 
’’Keep  still,  keep  still !“  He  climbed  a Nabag-tree,  and  threw  Nabag-fruit  down ; 
the  hyena  remained  under  the  Nabag-tree  and  ate  the  fruit  • the  hare  went 
away  and  left  the  hyena  eating.25 

76.  The  Lion  and  the  Fox. 

Nil  beno,  ye  da  hyeh , hie  yi  bbdo,  e ko : bbdo,  tat  toha  agak ! kd  ogwok  l beno, 
ye  da  hylh,  bie  yi  bodo , e ko:  toha  agak  tat  gin!  Kd  bbdo  kb:  hit  tone  nuti  yd, 26 
kd  ogwok  e kb:  hit  fate 27  wdt  band  ? Kine:  wat  bahi  kidi  f E ko:  kudi  au,  u ben  hu 
tin  kopi  kine:  ogwok  e ko:  yi  fa  wat  bane ? Kd  hu  benb,  kine:  bbdo!2B  Kine:  ere 
toha  chogi,  fatqte  yin  ?29  Kine:  ogwok  fan  en  a kal  tone,  yi  tat  moti . Ya  kine:  hit 
ku  wer?  (ogwok)  kine:  e,  fd  wer,  fa  wat  band  ? Kd  hu  kb:  mok  don  ? Kine:  he. 
Nil  kb : yd  dwai  en,  u yik  kwofi  (e)ne  fa  fyet,  yi  chame  chamo,30  kofo  bodo.  Kd 
bbdo  kb  kine:  dock,  ket  dwai.  Ka  hu  kedo , ka  ogwdge  yot,  e biido  ki  yo,  e ko:  che 
(=  chaka)  dajwok;  de  6 chiidb.  Kd  hu  ko:  yi  re  chudi  (churi)  ? nine  da  leh;  yS 
kb : edi  f E ko:  awen  t Kine : awa ; kine  ki  men  f Kine  wu  ku  (=  wii  ki  wu ) bbdo. 
Kine:  dwotlyu  kwahe  yan.  Ka  dwbta  mal,  kd  hu  kb:  yeti  kwbma.  Kd  e ko:  pam 
ma  fat,31  e gwdk  e di?  Kine : kite  kwoma  ! Kd  e kb : achichwel  ma  fat,  d gwok  edi  ? 
E ko : kite  do  ga ! Ka  e kiti  do  ge,  kd  e ko : de  del  ma  fat,  e gwok  edi  ? E ko: 
kwdh  ! Ka  kwdh  yi  ogwok,  kd  yttd  mal,  kwom  hu.  Kd  g6  beno  ki  hu,  kd  gt  kSdo ; 
pach  e chaho,  kd  hit  goche  yi  ogwok  ki  del,  kd  hu  e rShb,  ka  pwote  yi  ogwok,  kd 
ge  riho,  riho  yi  bbdo,  kd  bbdo  dwotd  mal,  kd  ogwok  e ko : bbdo,32  lete  (Uti)  yan ! 
fate  wat  band  ? bodo  ko : aw6,  wat  bahi  ! yi  kama  dir.  Kd  g&  kSdb,  gi  riho  kun  a 
de  wot  ogwok,  kd  wot  ogwok  e wanb.  Ka  ogwok  fara  fth,  ka  rtha  wot,  kd  make33 
hu  ki  yiebe,  ka  wiy  yiebe  t chbdo,  kd  hu  ko : kit,  yi  rum  ki  tbto  ki  heji.  Kd  e bbdo. 
Kd  hu  keta  fare.  Kd  e kano  ki  lai,  kd  lai  toil,  kd  tbro  dwai  e bine.  Kd  tiro  beno 
ki  ogwok,  ogwok  gir  beno  ki  ogwoh  eni,  en  a pwot  hu,  nut  tydu.  Kd  ge  kedo  yi 
pwodo,  kd  dchqyo  ywot  l gir,  ka  ogwok  a fwot  nil,  e ko  ne,  tojo  ki  ochoyo  ki 
yiepiN  ka  meno  yilbe  hi  twoch  ke  ri  dchbyo,  kd  ogwoh  eni,  me  twdche  In  e laho, 
kd  e ko : rehe  tbro  fd  (—  fach)  hu.  Kd  gl  rlhb,  ka  yiebe 35  bbdo,  kd  ogwbke  mene 
yiebe  hi  chodb,  ka  yiepe  gin  l tiimo  ki  choto.  Kd  ge  wano,  kd  hit  ywot  ki  tiro  bine, 


Lion  and  Fox  187 

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ha  nil  e pecho  kine:  wu  hi  Venn f Kine  e;  ka  ogwok  haje  en,  e ho:  yi  hi  tyau  f E 
ho : e.  E ho : wd  u yel  wa  men  f Ka  L ho : yd  cham  adl  ? Kine : fate  yin  a pwbti 
yan ? Kine:  £!  awen?  Kine:  otyeno;  kine:  6!  yi  chaha  todb!  JVii  kb:  yiehi  nuti 
hole  yan  f Kine : ay  bn  en  ? Kine : anano  ! Kine : di  fate  yan  keta  ! Kine : da  wu  ki 
men  f Ogwok  e ko : fate  wd  bend  ? Kine : ara,  hi  let ! Ka  nu  beno , ha  ge  let , men 
yiebe  chodo,  ka  men  yiebe  chodo,  ka  ge  hen  yiepe  gen  chodo,  kd  nil  wije  mum,  ye 
ko : botu.  Kd  ge  weye.  Kd  rmo  weke  herb,  kd  cham  yi  tero.  Choti , kd  tero  e ddhb, 
kd  hit  dono  ki  fare. 

A lion  came  with  some  iron  to  the  smith  and  said,  ’’Smith,  make  me  these 
spears !“  The  fox  too  came,  bringing  iron  to  the  smith,  and  said  to  him,  ’’These 
spears,  make  them.“  The  smith  said,  ’’The  spear  of  the  lion  is  still  with  me 
(unfinished). “ The  fox  said,  ”Is  he  not  my  slave ?“  He  said,  ”How  your  slave ?“ 
He  replied,  ’’You  just  keep  quiet;  as  soon  as  the  lion  comes,  tell  him,  ’The 
fox  has  said,  you  are  his  slave4. “ And  the  lion  came  and  said,  ’’Smith,  why 
have  you  not  yet  finished  my  spear?“  He  answered,  ’’The  fox  brought  his 
spear  (and  said),  ’Make  it  (=  mine)  first4.  X said:  ’Will  the  lion  not  be  angry?4 
He  said:  ’No,  he  will  not  be  angry;  for  is  he  not  my  slave?4  “ The  lion  replied, 
”Is  that  true?“  The  smith  (said),  ”Yes.“  The  lion  (replied),  ”1  shall  bring 
him,  and  if  your  talk  turns  out  to  be  a lie,  I shall  surely  eat  you;“  this  he  said 
to  the  smith,  and  the  smith  replied,  ’’All  right,  go,  and  bring  him.“  So  the  lion 
went;  he  found  the  fox  lying  on  the  road;  he  pretended  to  be  sick,  he  groaned. 
The  lion  said,  ’’Why  are  you  thus  groaning ?“  — He,  the  lion,  became  angry 
(”his  eye  had  war“).  — He  said  to  the  fox,  ”How  did  you  speak  (to  the  smith)  ?“ 
The  fox  asked,  ”When?“  He  answered,  ’’Yesterday. “ The  fox  asked,  ”To 
whom?“  The  lion  said,  ”To  the  smith.  Get  up,  we  will  go!“  He  said,  ”1  am 
sick.“  The  lion  replied.  ’’Get  up!  I will  help  you.“  So  he  rose,  and  the  lion 
said,  ’’Climb  upon  my  back!“  The  fox  said,  ’’There  is  somebody’s  saddle  (there 
is  a saddle,  I do  not  know  to  whom  it  belongs),  what  shall  I do  with  it?“  He 
answered,  ’’Put  it  on  my  back!“  Then  the  fox  said,  ’’Here  is  somebody’s  chain 
(bridle),  what  shall  I do  with  it?“  The  lion  said,  ’’Put  it  into  my  mouth.“  Again 
the  fox  said,  ’’Here  is  somebody’s  whip,  what  shall  I do  with  it?“  The  lion 
answered,  ’’Take  it !“  So  the  fox  took  it,  and  he  climbed  on  the  lion’s  back. 
He  came  with  the  lion ; they  went  along.  When  they  approached  the  village, 
the  fox  beat  the  lion  with  the  whip,  and  the  lion  ran.  Again  he  whipped  the 
lion,  and  they  ran  gallopping  to  the  house  of  the  smith.  The  smith  looked  up 
(”arose“),  and  the  fox  cried,  ’’Smith,  is  he  not  my  slave  ?“  The  smith  answered, 
’’Surely,  your  slave  is  he,  you  have  told  the  truth. “ They  went  on  and  ran  to 
the  place  where  the  house  of  the  fox  was.  When  the  house  of  the  fox  came 
near,  he  jumped  down  and  ran  into  the  house.  But  the  lion  caught  him  by  hia 


1 88  Animal  Stories 

IIIIIIIIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIIIIIIIMIIIIIIillllllllllllllllllllllllllllllllllllllllllllN 

tail,  and  the  end  of  the  tail  broke  off.  The  lion  said,  ”Go,  I have  given  you  a 
sufficient  mark.  “ 36  He,  the  fox,  sat  down. 

The  lion  went  into  his  village,  he  brought  game  and  cooked  the  game,  and 
he  brought  (invited)  all  the  people  (that  is,  the  animals).37  The  people  came,  and 
the  foxes,  many  foxes  came,  and  the  fox  who  had  beaten  the  lion  was  also 
present.  (On  the  way  to  the  lion’s  village)  they  came  into  a field  and  found 
plenty  of  melons,  and  the  fox  who  had  beaten  the  lion,  said  (to  his  companions), 
they  should  tie  melons  to  their  tails.  So  each  one  tied  melons  to  his  tail.  And 
this  particular  fox  tied  the  melons  very  loosely  to  his  tail.  Then  he  said,  ’’People, 
run  to  the  village  of  the  lion!"  And  they  ran.  (While  thus  running)  the  melon 
slipped  off  his  tail,  but  the  tails  of  the  other’s  broke  off,  all  of  them.  When  they 
approached,  they  found  all  the  people  with  the  lion.  The  lion  asked,  ’’Have  you  all 
come?“  They  replied,  ”Yes.“  And  the  lion  recognized  the  fox  andaskedhim,  ’’You 
too  have  come?"  He  replied,  ”Yes.“  The  lion,  ”By  whom  shall  we  be  recon- 
ciled (how  can  we,  being  enemies,  eat  at  the  same  table)  ?"  The  fox  asked, 
’’What  is  the  matter  (’’what  have  I become")?"  The  lion  said,  ”Is  it  not  you 
who  beat  me?“  The  fox  said,  ’’What?  you  do  lie!"  The  lion  said,  ’’Did  I not 
cut  off  your  tail?“  The  fox  replied,  ’’Where  is  it?"  The  lion  said,  ’’Here  it  is" 
(showing  the  cut-off  tail  of  the  fox).  The  fox  replied,  ’’But  that  is  not  I alone 
(i.  e.  the  case  with  me  only).  The  lion,  ’’Who  beside  you  (’’you  and  who")?" 
The  fox,  ”Is  it  not  all  of  us?  why,  come  and  look!“  The  lion  came  and  looked 
at  them,  this  one’s  tail  was  cut  off,  and  that  one’s  tail  was  cut  off,  all  their  tails 
were  cut  off.  The  lion  did  not  know  what  to  say  (”his  head  was  giddy"),  and 
he  said,  ’’You  have  escaped!"  He  let  them  go,  and  the  people  were  given  meat, 
and  the  people  ate.  That  is  all.  — The  people  scattered,  and  the  lion  was  left 
in  his  village. 


77.  The  Starling  and  the  Centipede. 


Owaho  beda  (bera)  rit;  ye  da  dean , ds  ywop.  Ka  wiiio  beno  bene  bene , ka 
owaho  ko:  yine  tero , dea  ywop , de  kwop  nan  a ywobe!  Ka  tiro  mumo ; e kb:  bull! 
ere  (ede)  tero  a mumi ? Ka  tero  ko:  ywop  kuchi  won.  Ka  olyau  e kb:  yd-ki-yan 
(ydhf)-ten  neha 38  nut,  ywop  de  kwop  yi  yan!  Ka  rit  e ko:  totu  olyau  ki  hvh; 
ka  men  hi  baho.  Otole  Kot  e ko : yi  kwan  hind,  u ge  Ude  ywop,  u rume,  ka  gS 
wtkS  yan.  Ka  olyau  nine  kwanS,  ka  lido  kun,  ka  cldgi  linl  39  kun,  ka  lido  mal,  ka 


lido  yi  tero,  ka  lido  yi  tulo,  e ko:  tulo!  Kine:  i ? Kine : ire  de  rit  a ywobi?  E ko: 
awen  ? ya  fa  ywop  ! Kine  yi  re  (ra ) fat  ki  ywbp  ? Kine : nayo  kuchi  yin  ? Sna 
ywop.  Kine:  na  amen,?  Kine:  nayo  bet ; ena  ni  neni  rejo . E ko:  fate  en  a chalb 
yin?  Choti,  ka  terofara  kwbme,  ka  pwot  yi  tbrb,  ka  e keti  i r\hb.  Ka  yoma  wiy 


Star  ling  and  Centip  ede  189 

yat.  A hi  chogi  e budo  wiy  yat.  Ka  olyau  i duo  go.  Ka  otil  Kot  e ko : weki  yan 
hind l E ko:  e , gi  gwogi  no?  Ka  owaho  ko:  weki  nih  olyau  u go  ni  tone  ywop. 
Choti , otol  Kot  i kedo  nih  bogin.  Ka  rit  e ko:  yu  (yi  u)  chati  ki  doch;  i bogin  u 
chame  yin.  Choti,  a hi  tauwe  e fate,  e bogin  chame,  a gyet  yi  rit. 

The  heron  was  king.  He  had  a cow  which  was  bewitched.  And  all  the 
birds  came,  and  the  heron  said  to  them,  ”Ye  people,  my  cow  is  bewitched, 
tell  me  who  has  bewitched  it.“  And  the  people  were  perplexed.  He  asked, 
’’Dear  me!  why  are  the  people  so  perplexed?44  They  said,  ”We  do  not  know 
the  wizard.44  Then  the  starling  said,  ”0  my  goodness,  if  only  I had  my  eyes, 
I would  name  the  wizard.44  The  king  said,  ’’Give  the  starling  eyes!44  But  each 
one  refused.  At  last  the  centipede  Kot  said,  ’’Take  my  eyes,  when  the  wizard 
has  been  found  and  the  matter  is  finished,  then  give  them  back  to  me.44  The 
starling  took  the  eyes,  he  looked  in  this  direction  and  again  looked  in  that 
direction;  he  looked  upwards  and  looked  at  the  people;  and  he  looked  at  the 
owl  saying,  ”Owl!44  The  owl  replied,  ”Eh?44  He  said,  ’’Why  do  you  bewitch 
the  cow  of  the  king?44  He  said,  ’’When?  I am  not  a wizard.44  The  starling  re- 
plied, ’’Why  should  you  not  be  a wizard?  Do  you  not  know  your  uncle?  He 
is  a wizard.44  The  owl  asked,  ’’Who  is  my  uncle?44  He  said,  ’’The  fish-spear  is 
that  uncle;  it  is  he  who  sees  the  fish  (in  the  water).40  Does  he  not  resemble  you?44 
— That  is  all,  and  all  the  people  (=  the  birds)  jumped  on  his  (the  owl’s)  back, 
and  he  was  beaten  by  the  people;  and  he  went  away  running.  He  fled  to  a tree. 
There  he  is  accustomed  to  stay;  on  the  top  of  trees. 

When  the  starling  returned,  centipede  Kot  said,  ’’Give  me  my  eyes!44  But 
he  said,  ”No,  what  for?44  And  the  heron  said,  ’’Give  (=  leave)  the  eyes  to  the 
starling,  that  he  may  always  make  manifest  the  wizards.44  — That  is  all,  centi- 
pede Kot  went  away  without  eyes.  And  the  king  said  to  him,  ’’Walk  in  peace! 
There  is  nobody  who  will  eat  you.44  That  is  all;  he  (the  centipede)  is  accustomed 
to  die  of  himself  (not  killed  by  other  people,  or  through  violence);  nobody 
eats  him.  He  is  blessed  by  the  king. 

78.  The  Hare  and  Tapero. 

Afoajo  a keta  mal  he  ywoto  bill;  go  ki  nan  Tapir 0.  Ka  afoajo  bul  chon,  ka  bill 
chon  ki  mal.  Ka  Tapero  e dbho  wok,  e pa  dwdi  yi  nan  a dacho.  Ka  afoajo  dwdi 
yi  nan  a dacho ; ka  ge  chbho  bul,  ka  Tapero  doho  wok , i fa  dwdi  yi  nan  a dacho ; 
ka  afoajo  dwdi  a in;  ka  bul  dhh,  ka  afoajo  i chwoto  kine:  nan  Tapero,  wa  fa 
ket?  Tapir 0 e kudo,  chuhe  rach  kifa  dwdi  afoajo.  Ka  Tapero  bia  fen,  afoajo  a 
dbhb  mal.  Ka  afoajo  e Ibho  ben,  ka  tyele  mak  ki  aket,  e ko : yd  ketd  fen,  yd  do  go 
fote  won.  E ko:  u yik  yd  u wite  fin  u jak  aket,  ya  with  fote  won.  Aket  cho  hwbjo 
ki  jago ; e niiti  ki  wite  fin,  ka  afoajo  demo,  ka  e keto. 


i9°  Animal  Stories 

llllllillllllllllllllllllllllllllllllllllllllllllllllilllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllfllllllllllllllllllllllllllllll!illllllllirillllllllllllllllllllllllllllllllllllllllllllillllllllil!lllllllllllilillllllll 

The  hare  went  up  (into  the  air)  to  find  a drum;  he  and  his  uncle  Tapero. 
And  the  hare  danced  to  the  drum,  he  danced  up  in  the  air.  But  Tapero  remained 
outside  (the  ring  of  the  dancers),  he  was  not  selected  (for  dancing)  by  a girl.41 
But  the  hare  was  selected  by  the  girls,  and  he  danced  with  them.  Again  Tapero 
remained  outside,  he  was  not  selected  by  a girl,  but  the  hare  was  again  selected, 
and  danced.  At  last  the  dancers  scattered.  Then  the  hare  called,  ’’Uncle  Tapero, 
shall  we  not  go?“  Tapero  remained  silent,  he  was  angry  because  the  hare  had 
been  selected.  Tapero  went  down,  but  the  hare  remained  above.  Some  time 
after  the  hare  also  came;  he  fastened  his  foot  with  a rope,  and  said  (to  Tapero?), 
”1  am  going  down,  I will  return  to  our  country.  “ Again  he  said,  ”As  soon  as 
I come  down  to  the  ground  and  (I)  pull  the  rope,  I shall  arrive  in  my  country 
(at  once).“  But  he  pulled  the  rope  too  early,  before  he  had  reached  the  ground. 
So  the  hare  fell  down  and  was  dashed  to  pieces,42 

79.  Who  is  King? 

Afoajo  homo  dacho,  ge  ki  otwon;  dacho  maro  otwon,  de  afoajo  diet  yi  daclio. 
Ka  ge  wblb,  ka  ge  ko  kine:  nin\  wot  dyek ; ka  ge  neno,  ka  dyeh 43  nek  yi  afoajo , ka 
otwon  e neno , ka  wdi  ka  ge  wodS 44  otwon ; ka  wou  e wuo,  ka  afoajo  ket,  ka  otwon 
dbhb,  e neno.  Ka  hal  fen  beno,  ka  e ko : yd  nSn  ! Ka  otwon  dwota  mal,  ka  Lite  re, 
ka  wdi  lite  re,  ka  e ko:  afoajo  d kali  kehf  Ka  ore  beno,  ka  b kb:  dyek  a cham  ge 
men  ? 45  Kine : dyek  ba  cham  yi  otwon  ? Ka  d%l  e kal,  ka  otwon  pwot,  ka  home  taho. 

Ka  otwon  e kedo,  ka  afoajo  yotb  yi  en  (yen),  e biido  rech,  ka  e ko : wind  teau ,46 
yi  yotb  yan!  Ka  e ko  kine:  dan  hi  belb  gig  6 mdti,  ka  okok  weki  otwon,  ka  e ko: 
owa,  did  medo!  Kine:  ge  mayi  ge  kidi  f Kine:  ge  hi  pada  (far a)  nam.  Ka  e ko: 
ket  pa  (ptir)  nam  ! Ka  afoajo  pdrd  nam ; ka  ha  pyen  deje  wdi  ti&te.  Ka  otwon  e 
loho  pare  nam,  ka  neke  okok  bene,  ka  e ywoho.  Ka  e kedo,  otwon,  weye  go  ywoho. 

Ka  afoajo  kedo  e keje, 4 7 ka  ywoda  lyech,  go  kudo  kodo  ki  tyele,  ka  b kb:  owa  kolo 
kodo.  Ka  tyel  lyecli  hybme  wok,  ka  lyech  e kedo,  ka  e to;  ka  afoajo  keta  yey  lyech. 
Ka  lyech,  afoajo  rneje  yeje,  ka  bjado  ki  kbh  kail ,48  ka  e kb:  yi  re  ba  kwot  f U ya 
kdla  bah  kdto  ! Ka  lyech  e kivodb ; ka  bia  wok. 

Ka  lyech  ya  rit,  ka  doge  hi  hone  (hwane ) kwet,  ka  diet  e ko : ere  do  (dok)  lyech 
a hwane  kwet  ki  chaho  ? Kine : pate  do  rit  f Ka  atet  e kbdo,  ka  e tbho  ki  atirou , 
ka  ka  (=  kedo)  chan ; ka  lyech  ka  yie,  ka  u kblb  ki  do  gon,  ka  lyech  p ado,  ka  kal 
e keto. 

Ka  owahb  ko:  yd  jeko,  ya  bane  rit ! Ka  roh  (yoh),  ka  tbro  hi  ka  (=  keta)  nam 
be  mdi,  ka  lot  hi  mena  pen,  ka  nam  hi  bbdd  tar,  ka  dje  hi  mai  ki  rech.  Ka  lot 
kwal  yl  ogwal,  ka  gon  wekb  kot ; ka  kele  yi  kot.  Ka  okwbm  ka  pyech™  yi  owaho, 
kvne:  lot  e kwal  yi  men  ? Kine:  kuchi  ydn.  Ka  bbho  pyech,  kine:  lot  a kwal  yi 


Who  is  King  191 

iiiiiiiiiiiiiiiiiiiiiiiiii!iiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiniiiiiiiiiiiiiiiiii!iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii[iiiiiiiiii!iiiiiiiiiiiiiiiii!iiiiiiiii 

mm?  Kine:  lot  a kwal  yi  bgwal.  Ka  okwom  pyecli  yi  ovja.no  kine:  de  kobi  u 

chame  50  kuchi  yin  ? Cham  50  nuti  lide  yin  ? Ka  goch  yi  owaho. 

Ka  tan  kobo  ogival:  wti  raro  l Ka  tan  ko:  ogival,  tyeli  cheko , tyela  barb.  Ka 
ogwal  e ko : wti  raro.  Ka  ge  reho,  men  ya  ken,  men  ya  ken.  Ogwal  gir  ki  yey  pen 
bhne,  ka  tan  e ko : yoma  ogwal.  Kd  bgwal  e kb : yomd  tan.  Ka  taho  pido,  ka  e 
pado,  ka  e to  yi  hwbch. 

Ka  diet  ka  e jbko  roh  (yon)  rit,  ka  roh,  ka  chip  wij  abobo.  Ka  dean  nek,  ka 
olet  e ko:  buli  rihql  Ka  riho  bill,  kd  e kb:  ktil  rihol  Ka  riho  chwono,  ka  chekd 
chwbto ; ka  riho  e chwono,  ka  para  mdl,  ka  lau  Ion  wij  dbtbo,  ka  riho  gw  dire.  A 
chogb,  a cheka  gwar. 

A kwah  lau  yi  atwak.  A rone,  a kuchi  lau  yi  jago,  a padi.  A kop  terb  kine : 
wa  ronb  mend  f Kine:  ron  haul  A lah  hau  war  e heto  kifa  kwope  rone.  Ka  dene 
kwodb.  Ka  lite  mwol,  den  e kwodo,  ka  tero  ko:  buhl  edi  hau  f A be  (=  bedq) 
deni  nau?  hau  ko  kine  : yd  Ictho  war  yd  heto,  kd  thro  ko:  buhl  ivei  ki  u ron  l 51  a 
wei,  a Mt  terb. 

A yap  jago,  ka  jago  ya  matok.  Ka  tero  beno,  ge  kobo  kine : wti  ron  mend  ? Ron 
dgakl 52  Ka  agak  roh,  ka  e jeko  kijahe  dock,  Ni  tou  lal  ki  pal.  Ka  tero  hi  chuko, 
kine:  wti  chwbl  a mind  f Kine:  chwol  jago!  A chwol  jago,  a bene  en  agak,  ka  tero 
kobo  kine:  jtigo , lai  ananol  Kwoh  Idi!  a kedo  bute  Idi,  a kwah  wan  gon;  ka  e 
duodo,  ka  tero  cliam.  A chtigi  ki  jane  dock;  a kop  thro  kine:  agak  ban  en  jane 
dock  l 

A goy  (=  goch)  bill,  kd  thro  chbhb,  ka  bulpwot;  ka  Tapero  ki  tulo  ge  beiio, 
ka  dwai  yi  dacho. 

The  hare  married  a woman,  he  together  with  the  hyena.  The  woman  liked 
the  hyena,  but  the  hare  was  hated  by  her.  And  they  travelled;  and  (the  people 
to  whom  they  came  on  their  journey)  said  to  them,  ’’Sleep  in  the  sheep  house !“  53 
So  they  slept,  and  sheep  were  killed  by  the  hare,  while  the  hyena  slept,  and 
he  smeared  the  contents  of  the  stomach  on  the  hyena’s  mouth.  When  the  day 
broke,  the  hare  went  away,  he  left  the  hyena  sleeping.  (In  the  morning)  a boy 
came  and  asked,  ’’May  I come  in?“  Then  the  hyena  arose,  he  looked  at  him- 
self and  saw  the  contents  of  the  sheep’s  stomach  on  his  body,  he  said,  ’’Where 
is  the  hare?“  The  brother-in-law54  came  and  asked  the  boy,  ’’Who  has  eaten 
the  sheep  ?“  He  answered,  ’’Have  the  sheep  not  been  eaten  by  the  hyena  ?“ 
Then  a whip  was  brought,  and  the  hyena  was  beaten,  and  his  wife  relinquished 
him  (he  was  divorced  from  his  wife). 

And  the  hyena  went  away,  and  he  found  the  hare  roasting  fish;  he  said  to 
him,  ’’You  cursed  hare,  I have  found  you!“  The  hare  said,  ’’Every  one  is 
accustomed  to  eat  his  food  first  (before  doing  anything  else).“55  He  gave  the 
hyena  an  okok  (a  certain  fish  with  sharp  pricks);  the  hyena  said,  ’’Father,  it 


l92  Animal  Stories 

ll>l>ll>l>l>>>l>>ll>llllllll>lllilllllllllllllllllllllllllillllllllllllllllllllllllllll>lllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllillllllllllllllllllllllllll!IIIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIillllll|||| 

seems  to  be  good!"  He  asked  again,  ”How  do  they  catch  it?“  He  answered, 
’’They  are  accustomed  to  jump  into  the  river  (and  thus  catch  it).  The  hyena 
said,  ”Go,  jump  into  the  river !“  So  the  hare  jumped  into  the  river,  but  he 
bound  a small  skin  around  his  waist  (so  that  the  thorns  of  the  fish  could  not 
wound  him).  The  hyena  sprang  after  him  into  the  river,  but  he  was  much  bruised 
by  the  okok,  and  he  screamed.  And  he  (the  hare)  went  away,  he  left  the  hyena 
screaming. 

The  hare  went  away  to  his  place;  he  found  an  elephant  who  was  taking  a 
thorn  out  of  his  foot.  The  hare  said,  ”My  father  is  taking  out  a thorn. “ (He 
said  to  the  elephant,  ”1  will  help  you  to  take  the  thorn  out“,  and)  he  cut  the 
whole  foot  of  the  elephant  off.  Then  the  elephant  went  away  almost  dying  from 
pain;  the  hare  went  into  the  belly  of  the  elephant.  The  elephant  shut  the  hare 
up  in  his  belly,  and  he  had  difficulty  in  getting  out.  He  said  to  the  elephant, 
’’Why  do  you  not  dung,  that  I may  go  out  after  your  dunging?”  The  elephant 
dunged,  and  so  the  hare  got  out. 

And  the  elephant  was  king.  His  cattle  always  scattered  their  dung  on  the 
road;  and  the  ichneumon  said,  ’’Why  do  the  cattle  of  the  elephant  always 
scatter  their  dung?"  The  people  answered,  ’’Are  they  not  the  cattle  of  the  king?" 
And  the  ichneumon  went  and  hewed  a stick,  and  he  went  from  behind  to  the 
elephant  and  stuck  him  in  his  trunk  (stuck  the  stick  into  the  trunk  of  the  ele- 
phant); the  elephant  fell  down  (and  died),  and  his  house  was  destroyed. 

Then  the  heron  said,  ”1  want  to  be  king,  I shall  be  king!“  And  he  was 
elected,  and  the  people  went  to  the  river  to  fish.  They  put  a club  into  the  river, 
which  made  the  water  clear,  so  the  people  used  to  catch  fish.  But  the  club  was 
stolen  by  the  frog;  he  gave  it  to  the  rain.56  And  the  ibis  was  asked  by  the  heron, 
”By  whom  has  the  club  been  stolen?"  He  said,  ”1  do  not  know."  Then  the 
pelican  was  asked,  ”By  whom  has  the  club  been  stolen?"  He  answered,  ’’The 
club  has  been  stolen  by  the  frog."  Then  the  ibis  was  asked  by  the  heron,  ”How 
could  you  say  you  did  not  know?  Had  you  not  seen  it?"  And  he  was  beaten 
by  the  heron. 

And  to  the  waterbuck  the  frog  said,  ’’Let  us  run  a race!"  The  waterbuck 
said,  ’’Frog,  your  legs  are  short,  but  my  legs  are  long."  But  the  frog  said, 
’’(Never  mind,)  let  us  run!"  And  they  ran.  The  one  stood  here,  and  the  other 
stood  there.  But  there  were  many  frogs  everywhere  in  the  ground.  And  the 
waterbuck  said,  ”1  have  beaten  (surpassed)  the  frog!"  But  (always)  a frog 
cried,  ”1  have  beaten  the  waterbuck."  At  last  the  waterbuck  was  tired,  and  he 
fell  down  and  died  on  account  of  his  running. 

Then  the  hawk  wanted  to  be  king,  and  he  was  elected.  He  placed  himself 
on  an  ambach-tree,  and  a cow  was  killed  (on  the  occasion  of  the  election  of  a 


Who  is  King  193 

ininiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiliiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 
new  king),  and  the  hawk  said:  ’’Roast  meat!“  And  meat  was  roasted.  Then  he 
said:  ’’Bring  meat!“  And  the  meat  came  not  quickly;  so  he  called  again  for 
meat,  and  yet  it  did  not  come.  He  flew  up  and  left  the  (royal)  clothes  on  the 
ambach,  he  snatched  the  meat;  (from  that  time)  he  has  always  remained  in  the 
habit  of  snatching  meat. 

The  royal  clothes  were  taken  by  the  atwak,  but  he  did  not  know  how  to 
behave  in  royal  clothes,  therefore  he  was  driven  away.  Then  the  people  said, 
’’Whom  shall  we  elect?“  It  was  said,  ’’Let  us  elect  the  cat!“  (When  the  cat 
heard  that)  she  spent  a whole  night  in  laughing,  because  of  the  plan  of  electing 
her.  And  her  jaws  swelled  from  laughing.  WThen  the  next  morning  the  people 
saw  that  her  jaw  was  swollen,  they  said,  ’’Why!  what  is  the  matter  with  the 
cat?  Why  is  your  jaw  thus?“  She  answered , ”1  spent  a night  in  laughing. “ The 
people  replied,  ’’Leave  her  alone,  she  is  not  to  be  elected. “ The  people  went 
away. 

They  looked  for  a king;  there  was  no  one  who  might  become  king.  So  the 
people  came  saying,  ’’Whom  shall  we  elect?  Let  us  elect  the  crow!“  And 
the  crow  was  elected.  He  reigned  very  well.  The  game  died  in  the  bush.  And 
the  people  were  at  a loss,  they  said,  ’’Whom  shall  we  call?“  It  was  said,  ’’Call 
the  king.“  The  king  was  called;  he  came,  he,  the  crow.  And  the  people  said, 
’’King,  here  is  a game,  taste  the  game!"  He  went  to  the  game  and  took 
(picked)  its  eye  out.  Then  he  arose,  and  the  people  ate.  He  continued  to  reign 
well.  And  the  people  said,  ’’The  crow,  he  is  a good  king.“ 

A drum  was  beaten.  The  people  danced.  And  the  drum  was  beaten  again, 
and  Tapero  and  the  owl  came,  and  he  was  selected  by  a woman  for  dancing.57 


80.  The  Hare. 


Afoajo  a well  fote  rit , ka  ywoda  nor ; nor  gir , ka  feka  fen  be.  chdm.  Ka  e rum , 
ka  ge  chon  kani ; ka  atep  fan  yi  gen.  Ka  amalo  dwai,  ka  atep  kwan , ka  ge  chip 
wich  amal , ka  go  gochi , kine:  chati ! Ka  amalo  (amolo)  e band,  ka  go  chigi  gocho. 

A keti  afoajo  kiti,  a dwai  kyen,  a yij  atep,  a kiti  kwom  kyen,  a ban  chato.  A 
gochi  gon;  chdmd  kedb  a chiga  fddb;  a ko:  buh!  Afoajo  kine:  buhl  atep  u gwbk 
edi  f A den  ki  kyen,  a kedo  afoajo,  a dwai  dean,  a yej  atep  wije.  A line  atep  fen 
yi  dean,  a kobo  afoajo:  yi  re  leni  atep  fen  f Ko:  yi  re  nagi  je  f yd  bbdb!  A Mti, 
a don  afoajo,  a hah  afoajo,  atep  u tich  edl  f A chigi  dbgo  bt  dwato  hu;  a ywode 
en ; a kobi : yina  hu  ! wd  fa  mat  ? Ko  a,  yine  mada  ! Afoajo  kine : yd  dal  yi  glche 
mbkb.  Ye  ko : a gin  aho  ? Nor  a yoie  yan  fbte  rit,  gS  gir,  a chdmd,  ka  yd  yaho, 
ka  ge  chdha.  A kop  hu,  yi  chaka  tdtb,  wala  a kwale  yin  f Ko : a kwale  yan.  Kb : 
ydch!  yd  fa  Mt!  Kb : mat,  bi  Mdo,  koh  yan!  Kine:  yd  tin,  yi  duoh.  A ket  hu,  a 
yodi  gin  eni  e pek,  a kybdS.  A kede  afoajo  tyau. 

WESTERMANN,  The  Shilluk  People. 


13 


194  Animal  Stories 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIilllllllllilllllllllllllllllllllllllllllllilllllllllliilH 

A dwai  otwon,  ho : yin  otwon,  i&rb  a dwai  yan  bene,  de  ye  bail,  de  bi,  kori  yan  ! 
yu  tote  ki  nor,  mok  u chdme  yin.  A keti  otwon,  a yiji  kwom  otwon ; a kale  gfoi 
pach,  a wan'd  gol  gen,  a len  ge  fen . Ka  kwome  otwon  e fbgo.  Kd  afoajo  koma 
kine : kwom  otwon  u gwok  edi  f Ka  yit  yat  kd  ge  tok  yi  gen,  a kiti  kwom  ken  let. 

Kd  6 tuyi  yhn  duon.  Afoajo  Vita  yat , e bar  ki  kwom  otwon;  a nwoli;  ka  nwole 
ni  liti  afoajo ; e ko : buh ! u bale  ki  ano  (kano)  ? A kwani  tuk  a bale  gon  ki  tun 
eni.  Ket  tun  end  fate  di  nam,  a 16  gi  mucbb. 

Ye  kedo  be  fet  ki  jam,  kd  nwole  ochdye  kd  ge  fet.  A bini  owile  meko,  a kobi 
kine:  toti  yan  ki  gin  cham!  A kyet  afoajo  kine:  new  a,  yd  chera  btno  dnan.  Afoajo 
cliama  leti  ndje . A ywode  ocliqye,  e rimb,  a duot  afoajo,  kd  fdlo  kwane,  u kago 
gon;  ka  fed  kedo  yejS  ochdye;  ka  afoajo  e haho:  falo  e kedo  ken  ano  ? Ka  wije 
noli,  kd  kedo  ySje  ochdye,  ka  ywode  dje  ge  gir,  g6  rifrno.  Ka  e fedo.  A bin  wbk,  a 
ywode  wije  e tyeto  ki  yuk,  a chwoli  gon,  kine : yine  wich  bi ! Ka  icich  e ban . A 
chigi  gon  chwole  kite,  kd  e ban.  Kd  go  gdche  ki  atai ; a btne  wich,  a dog 6 keje. 

The  hare  travelled  into  the  town  of  the  king,  and  he  found  beans,  plenty  of 
beans.  And  he  sat  down  to  eat.  When  he  had  finished,  he  piled  them  (the  rest) 
up  in  one  place.  He  filled  a bag  with  them.  Then  he  brought  a camel,  took  the 
bag  and  put  it  on  the  camel.  He  beat  the  camel  saying,  ’’Walk  on!“  But  the 
camel  refused.  He  beat  it  again  saying,  ’’Walk  on!“  The  camel  fell  down  and 
said,  ’’The  bag  is  too  heavy. “ The  camel  went  away. 

The  hare  too  went  away ; he  fetched  a horse,  lifted  the  bag  and  put  it  on  the 
horse’s  back.  The  horse  refused  to  walk ; he  (the  hare)  struck  it,  it  tried  to  go, 
hut  it  began  to  fall  down  saying,  ”Why!“  The  hare  said,  ’’Why!  what  shall  I 
do  with  the  bag?“  He  left  the  horse.  The  hare  went  and  fetched  a cow;  he 
put  the  bag  on  it.  But  the  bag  was  thrown  down  by  the  cow.  The  hare  asked, 
’’Why  do  you  throw  down  the  bag?“  The  cow  replied,  ’’Why  do  you  kill 
people  (by  laying  such  a heavy  load  on  them)?  I refuse. “ He  went  away.  The 
hare  was  left;  he  was  perplexed,  thinking,  ’’What  is  to  be  done  with  the  bag?“ 
He  once  more  turned  back  to  fetch  the  lion.  When  he  found  him,  he  said  to  him, 
’’You  lion!  Are  we  not  friends?“  He  said,  ”Yes,  you  are  my  friend.“  Then  the 
hare  said,  ”1  am  in  difficulty  with  a certain  matter.44  The  lion  asked,  ’’What 
is  it?44  He  answered,  ”1  found  beans  in  the  town  of  the  king,  plenty  of  beans. 
I ate  some  of  them,  and  when  I was  full,  I put  the  rest  into  a bag.44  The  lion 
asked,  ’’Were  they  given  to  you,  or  did  you  steal  them?44  He  answered,  ’’They 
were  stolen  by  me.44  Then  the  fion  said,  ’’Never!  I shall  not  go!44  The  hare 
said,  ’’Friend,  come,  let  us  go  that  you  may  help  me!44  He  said  again,  ”1  am 
small,  you  are  big.44  So  the  lion  went.  He  found  the  bag  (’’thing44)  very  heavy; 
he  refused  and  went  away.  The  hare  too  went. 

He  fetched  a cock;  he  told  him,  ’’You  cock!  all  (kinds  of)  people  were 


The  Hare  195 

llllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllll Illlllllllllllllllllllllilllllllllllliillll 

fetched  by  me,  but  they  have  refused.  But  now  come  and  help  me,  and  I shall  give 
you  part  of  the  beans  to  eat.“  The  cock  went,  (the  hare)  put  the  bag  on  the 
cock,  and  it  carried  it  home.  When  they  came  near  the  house,  it  threw  it 
down.  The  cock’s  back  was  bruised  (from  carrying  the  bag).  The  hare  said, 
’’What  is  to  be  done  with  the  back  of  the  cock?“  He  crushed  leaves  of  a tree 
and  placed  them  on  the  sore  place  of  the  cock’s  back. 

And  there  sprang  up  a large  tree  (on  the  sore  place  of  the  cock’s  back,  some 
seeds  having  got  into  the  wound  by  putting  the  leaves  on  it).  The  hare  saw  the 
tree  was  very  high  on  the  back  of  the  cock.  The  tree  bore  fruit;  when  the 
fruit  was  seen  by  the  hare,  he  said,  ’’Dear  me!  by  what  (how)  are  they  to  be 
thrown  down?“  He  took  a stone  and  threw  at  them.  The  stone  fell  into  the 
middle  of  a river  and  became  an  island. 

The  hare  went  to  plant  some  vegetables  (on  the  island),  and  he  planted 
melon  seeds.  Then  there  came  a traveller,  he  said,  ’’Give  me  something  to 
eat  (the  traveller  saw  the  melons,  which  in  the  meantime  had  ripened) !“  But 
the  hare  refused  saying,  ’’Cousin,  I have  come  in  this  very  moment  (so  I am 
not  prepared  to  give  you  food).“  The  hare  looked  back;  he  saw  there  were 
many  melons.  The  hare  arose,  he  took  a knife  and  split  a melon.  The  knife 
went  into  the  middle  of  the  melon,  the  hare  was  perplexed,  he  said  to  himself, 
’’Where  has  the  knife  gone?“  Suddenly  it  (the  knife)  cut  his  (the  hare’s)  head 
off.  He  (the  hare)  went  into  the  melon  and  found  there  many  people,  who  were 
alive.  When  he  was  tired,  he  came  out;  he  found  his  head  carrying  firewood. 
He  called  it,  ’’You  head,  come!“  But  the  head  refused.  He  called  it  again,  but  it 
refused.  Then  he  struck  it  with  the  flat  hand.  The  head  came  and  returned  to 
its  place.58 

[The  Nubians  have  the  same  story ; here,  as  in  Shilluk,  it  forms  part  of  a 
series  of  tales;  only  the  part  which  coincides  with  the  story  in  Skilluk  is 
given  here  (translated  from  Leo  Beinisch,  Die  Nuba-Sprache,  ErsterTeil, 
p.  232  ss).  . . . The  young  man  heaped  up  the  eggs,  squashed  them,  made 
a wind,  and  winnowed  them,  so  that  the  wind  blew  away  the  egg-shells, 
and  only  the  chickens  were  left.  One  of  the  chickens  had  a wound  on 
its  foot.  They  sent  for  the  doctor,  who  said,  ’’Take  two  ardeb  of  date- 
seeds,  roast  them  and  bind  them  on  the  wound,  then  it  will  heal.  They 
did  so.  Now  a date-tree  grew  out  of  the  chicken’s  foot,  it  became  large 
and  bore  fruit.  When  the  fruit  were  ripe,  a boy  came  and  threw  a stone 
at  the  tree ; four  fruit  fell  down.  Thereupon  the  tree  became  angry,  in 
its  anger  it  fell  down  and  formed  an  island.  The  owner  of  the  island 
sowed  sesamum  on  it;  but  afterwards  he  sowed  melon-seeds.  While  they 
were  still  sowing,  the  melon-seds  germinated  and  grew  large.  Then  a 

13* 


196  Animal  Stories 

lllllllllllllllllllllllllillllllllllllllllllllllllllllllllillllllllllllllllillllllllillllllllllllllllllHIIIIIM 

Turkish  soldier  came  and  asked  the  owner,  ’’Give  me  one  of  the  melons. “ 
The  man  replied,  ’’They  are  not  yet  ripe.  “ The  soldier  said,  ”If  you  don’t 
give  me  one,  I shall  cut  off  your  head.“  Then  the  man  went,  cut  a melon 
and  gave  it  to  the  soldier.  This  one  took  his  knife  and  stabbed  it  into 
the  melon;  but  the  knife  escaped  into  the  belly  of  the  melon.  Then  he 
drew  his  sword  and  stabbed  into  the  melon,  but  the  sword  too  escaped 
into  the  belly  of  the  melon.  The  Turk  became  angry,  pursued  the  owner 
of  the  melon,  cut  his  head  off  and  threw  it  away.  The  trunk  of  the  man 
crept  into  the  belly  of  the  melon.  But  the  head  searched  its  trunk  in 
vain.  At  last  it  went  away  into  a barber’s  shop.  Here  he  had  his  hair 
shaved.  In  the  meantime  the  man  (the  trunk)  crept  out  of  the  melon  and 
went  away.  When  he  came  to  the  barber’s  shop,  he  found  his  head,  took 
it,  placed  it  on  his  neck  and  went  his  way.] 

8 1 . The  Camel  and  the  Donkey. 

Jal  rrieko  e ya  da  amalg,  ge  ki  adero,  ge  hi  chok  ge  tyeto  ki  jam.  De  bogin  hi 
chame  gen,  de  gl  gwdlb  givalo.  Ka  ama.lo  ko:  bulil  Kine:  adero ! Ka  adero  yei 
kine : l ! Kine : wd  cha  tb  ! Kine : awo,  wd  cha  tb.  Amalo  ko : keh  u fari  wd,  yu 
(yiu)  yei ? Ka  adero  ko:  awo!  yd  yei.  Ka  e ko:  far  wo! 

Ka  ge  kedo,  ge  ch&to ; ka  ge  wita  kech  malaulau ; ka  miicho  Ute  gen,  6 yd  di 
nam,  di  lum  gir;  ka  ge  ko:  wa  kedo  di?  Ka  adero  ko:  kuja!  Ka  amalo  ko:  wa  u 
kwahi!  Ka  adero  ko:  wa  ku  mut ? 59  Kine:  l!  Kine:  wa  fa  mut,  gik  amalo.  E ko: 
jwok  duoh  ! wa  u witi  wok.  Ka  ge  keta  nam,  ka  adero  keta  bane,  ka  ge  kwaho. 

Ka  ge  witi  wok,  ka  ge  keta  wok;  de  clmhe  gin  medo;  rnuchg  bu  dan,  ka  ge 
chdmo,  ka  ge  hi  buto.  Duki  ka  ge  hi  chamg,  ka  hi  yude  won,  ka  ge  hi  buto;  kmau 
chet  ki  chahg.  Ka  aderg  chweyg,  ka  amalg  chweyg ; de  hete  gen  fa  tader ; ka  ge  hi 
rndta  gat  ki  pi ; ka  ge  hi  being. 

Ka  aderg  kobg  kine:  mat!  Kine:  6!  e ko:  yi  cha  de  gbgo  ki  kech  madgch;  e ko: 
wija  mum ; e ko : keh  de  buhl  yin,  e ko : wd  de  tou,  gik  adero.  Amalg  ko : yi  fate 
dek?  e ko:  kwgp  haje  yin?  e ko:  fa  kuchlyin  ? gik  amalg . Ka  ge  bedg  chan  akyblo; 
aderg  ko:  mat!  — keh  chwgle  amalg.  Amalg  ko:  e!  E ko:  ya  da  hwol  motono 60 
ki  wija,  de  bet  edi  ? Amalg  ko : buh  ! hwgl  mgtong  60  ga  mg  hg  ? 61  Ka  e kudo.  Ka  ge 
neng,  ka  chika  kwof  kine:  mat ! Kine:  e!  E ko:  mgk  eni  e hwlnb  H wija.  Kine 
wiji  chaka  wilg  ! Kuchl  yin,  keh  mak  wa,  ka  wd  hi  pwot  ki  Ibt  ? De  yi  chwb,  de 
da  mo  komi.  Ka  e ko:  ara,  yd  kiit.  Ka  e kudg.  Duki  ka  e ko:  ya  dale  cham  yi  gik 
ini,  wija  hwbio.  Amalg  ko : buh  ! Ko : yik  cliwaki  u line  yau  yi  tyeh  kail  nam.  E 
ko : a,  wei  ywgha,  gik  aderg ; ki  hwgl  motono  2 yau  ! Ka  amalg  ko : e,  ywohi  ! ya 
fet  ki  yi,  to  u bi  kifa  wd  bene,  fate  kifa  yd  keta. 


Camel  and  Donkey  197 

llllllillllllllllilllllllllllllllllllllllllllllll!llllllllltlllllllllllllllllfnilf!!flllllllllllllllllllllllllltlllllllllll!illillllllllllillllllllllilllllllllllllllllllllllllllllllilllllllll!lllillllillllllllllillllllM 

Ka  adero  reho , ha  e hwodg,  ha  e ywoho  hi  ywoh  magir,  ha  hi  hwodg;  ha  je  ma 
chati  hi  yey  yei , hine:  adero  ywghe  hen  f Ka  ge  hia  ivoh,  hine:  mucho  yeje  da  jb.Q2 
Ka  ge  yabg  hi  hele  lum,  je  bogon.  Ka  adero  yot , ha  amalo  yot,  ha  ge  mah,  ha  hi 
fwot  hi  Idt,  ha  amalo  ho:  yd  ho  hop,  yd  ho:  wa  u yot ; de  ananb,  yi  hobo  adif 
Adero  hudo.  Ka  ge  hal  (hel),  ha  ge  mahe  hi  wune  yei,  yei  fytche  gen.  Ka  amalo 
ha  wune  chode,  ha  e reho;  ha  tero  riho  bane,  ha  je  gome  en.  Ka  adero  dong,  ge  hi 
bwoh,  ha  hi  goche  lot;  yei  feh,  ha  e to. 

Duhi 63  chine  ha  amalo  bia  gat  be  mat,  ha  adero  yode,  e to  he  yey  pi;  de  huodb. 
Ka  e ho:  dwoti  mall  gih  amalg.  Ko:  dwoti,  ywohil  Otyeno  yd  ho:  yi  hu  ywbhil 
yi  ho:  da  gin  hivhrib  wiji;  de  dwoti  Ad  erg  to.  Ka  amalg  heti  be  mat  hi  pi,  ha 
amalg  dgga  hel  tim. 

Somebody  had  a camel  and  also  a donkey;  they  used  to  carry  goods  every 
day,  but  they  got  nothing  to  eat,  so  they  were  very  thin.  One  day  the  camel 
said,  ’’Dear  me!“  Again  he  said,  ’’Donkey !“  The  donkey  replied,  ”Eh?“  The 
camel  said,  ”We  are  going  to  die !“  ”So  it  is,“  replied  the  donkey,  ”we  are 
going  to  die.“  The  camel  said,  ’’Suppose  we  run  away,  would  you  consent ?“ 
The  donkey  replied,  ”Yes,  I would  consent.44  Then  he  said,  ’’Let  us  flee!44 

And  they  went  travelling.  They  arrived  in  a very  distant  place ; there  they 
saw  an  island  in  the  middle  of  a river.  There  was  much  grass.  And  they  said, 
”How  shall  we  get  there?44  The  donkey  confessed,  ”1  do  not  know.44  But  the 
camel  said,  ”We  will  swim.44  The  donkey  asked,  ’’Shall  we  not  be  drowned?44 
”No”,  said  the  camel,  ”we  shall  not  be  drowned;44  talk  of  the  camel.64  He  said 
again,  ”God  is  great!  We  shall  arrive  safely.44  They  went  into  the  river,  the 
donkey  went  behind  the  camel.  And  they  swam. 

When  they  came  to  the  bank,  they  got  out  of  the  water.  They  were  very 
glad;  there  were  no  men  on  the  island.  They  ate  and  then  lay  down;  the  next 
day  they  grazed  again  (the  whole  day),  and  when  the  night  came,  they  laydown. 
Thus  they  did  every  day.  The  donkey  and  the  camel  became  fat;  their  bellies 
became  thick.  They  used  to  drink  water  in  the  river;  and  from  there  returned 
to  grazing. 

One  day  the  donkey  said  to  the  camel,  ’’Friend!44  He  replied,  ”Eh?44  The 
donkey  said,  ’’You  have  indeed  succeeded  in  bringing  us  into  a good  position; 
I am  quite  surprised;  if  it  had  not  been  for  you,  we  should  be  dead  now!44 
Such  was  the  talk  of  the  donkey.  The  camel  replied,  ’’Are  you  not  a stupid 
fellow?  Do  you  know  anything?  Are  you  not  an  ignorant  one?44  So  said  the 
camel.  One  day  later  the  donkey  continued,  ’’Friend!44  — So  he  used  to  call 
the  camel.  The  camel  replied,  ”Eh?44  The  donkey  said,  ”1  have  some  thoughts 
(’’little  seeds44)  in  my  head;  how  may  it  be  with  them?44  ’’Dear  me,”  replied, 
the  camel,  ’’what  may  be  your  thoughts !“  Then  the  donkey  was  silent;  and  they 


198  Animal  Stories 

lllllllllllllllllllllllilillllllllllllllllllH!lillllllllllllllllllllllllllllllllllilllllllllllllllllll!llllllll!lllllllllllllllllllllllllllllllllllllllllllilllll|||||||||||||||||||||||||illlllllllllllllll|||||||||||||||||||||||||||||||||||||| 

went  to  sleep.  But  the  next  morning  he  began  again,  ’’Friend !"  The  camel 
said,  ”Eh?“  The  donkey  said,  ’’These  things  (thoughts)  are  still  working  in 
my  head."  ’’You  begin  to  forget!”  warned  the  camel;  ”do  you  not  remember, 
when  we  were  caught  (every  morning)  and  were  always  beaten  with  a club? 
But  now  you  have  become  fat,  you  want  to  talk!“  The  donkey  replied:  ’’Well, 
I will  be  silent. “ And  he  remained  silent.  On  the  next  morning  he  continued, 
”1  cannot  eat  on  account  of  this  thing;  my  head  is  always  wandering."  The 
camel  said,  ’’Why,  if  you  talk  so  loudly,  the  people  who  are  travelling  on  the 
river  will  hear  us."  At  last  the  donkey  begged,  ’’Let  me  bray  just  once;  that 
is  what  is  troubling  me."  Thus  the  talk  of  the  donkey.  The  camel  said,  ’’Well, 
do  bray!  I am  worn  out  by  you.  Death  will  come  to  all  of  us,  not  to  me  alone." 
And  the  donkey  ran,  snorting  and  braying  exceedingly  loud,  and  he  snorted 
again.  Some  people  who  were  travelling  in  a boat,  heard  him;  they  said,  ’’Where 
does  that  donkey  cry?"  They  went  ashore  saying,  ’’There  must  be  people  on 
the  island."  They  searched  in  the  grass,  but  there  were  no  people.  At  last  they 
found  the  donkey  and  the  camel.  They  seized  them  and  beat  them  with  clubs. 
The  camel  said,  ’’Did  I not  tell  you,  saying:  we  shall  be  found?  but  now,  what 
do  you  say?"  The  donkey  was  silent.  They  both  were  driven  away  and  were 
bound  with  boat-ropes,  in  order  to  pull  the  boat.  The  rope  of  the  camel  broke, 
and  he  ran  away.  The  people  pursued  him,  but  he  outran  them.  So  the  donkey 
was  left  with  the  strangers.  He  was  beaten  with  clubs;  the  boat  was  heavy,  he 
died.  Some  days  later  the  camel  came  to  the  river  bank  to  drink ; he  found 
the  donkey  dead  in  the  water;  he  was  bloated.  And  he  said,  ’’Get  up!"  talk  of 
the  camel.  He  said  again,  ’’Get  up  and  bray!  formerly  I told  you,  do  not  cry! 
But  you  said,  something  is  (’’working")  in  my  head.  Now  get  up!"  But  the 
donkey  was  dead.  So  the  camel  went  to  drink  and  then  returned  into  the 
forest.65 


1  The  animals,  when  acting  like  men,  have  in  the  English  translations  always  been  treated  as 
persons. 

1 a In  most  of  the  texts  the  word  ”jwok“  is  rendered  by  ”God“,  where,  however,  it  is  used  in  rather 
a disrespectful  sense,  ”jwok“  is  kept  in  the  translation. 

2 len  is  ”war“,  and  ’’the  army,  host  of  war“. 

3 tyal , more  frequently  tyel  ”foot“. 

4 the  future  form  of  the  verb,  hut  without  the  future  particle  u. 

5 Very  frequently  the  present  tense  is  followed  by  the  imperfect  of  the  same  verb,  the  first  intro- 
ducing the  action  rather  as  a state,  the  second  showing  the  action  as  going  on,  as  being  in 
progress.  ’’They  go,  when  they  were  going  below  a tree.  . . 

* ”he  says“  or  ”saidu  is:  ko  kme^ ; but  in  fluent  speech  ko  ”to  say“  is  often  omitted  and 

only  ”kme“  ”thus“  is  said. 

7 vocative!  see  Grammar. 

8 chami  was  to  be  expected. 


Remar  ks  19Q 

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0 The  ”yin“  lays  stress  on  the  subject:  why  are  you  so  thin  (while  the  hare  is  fat)? 

10  huh,  an  expression  used  most  frequently,  cannot  be  well  translated  into  English;  it  may  mean 
any  degree  and  shade  of  surprise,  very  often,  as  here,  angry  surprise. 

11  DuH  is  not  only  ”to-morrow44,  but  simply  ’’the  next  day44. 

12  Instead  of  ” chwdch  yi  6n“. 

13  from  yi  u. 

14  kat}  more  frequently  ket}  the  stem  for  ”go“. 

15  The  hare  wanted  the  hyena  to  believe  that  he,  the  hare,  was  being  punished  for  his  misdoings, 
and  that  the  hyena,  by  coming  near,  might  get  a thrashing  as  well. 

16  instead  of  yi. 

17  in  order  that. 

18  more  frequently : wito  to  arrive. 

10  ’’beside44  = since. 

20  vocative ! 

21  commonly:  kudo\  here  the  q is  long,  as  if  to  express  the  lengthened  waiting  for  an  answer  — 
but  all  remained  silent. 

22  Is  he,  being  great,  not  entitled  to  eat  you? 

23  To  prevent  the  monkey  from  secretly  running  away. 

24  Alluding  to  some  old  affair,  for  which  he  intended  to  take  revenge  now. 

25  Twice  the  hare  escapes  the  threatened  revenge  of  the  hyena,  and  even  injures  him  severely  anew, 
taking  advantage  of  the  greadiness  of  the  latter. 

The  same  story  is  told  in  Marno,  Reisen  im  Gebiet  des  Blauen  und  WeiBen  Nil,  under  „Ge- 
schichten  aus  dem  Sudan.  “ 

26  the  lion,  his  spear  is  still  with  me. 

27  fa  and  fat  are  most  frequently  used  in  this  way,  to  emphasize  a sentence:  is  it  not  so?  that  is: 
it  surely  is  so. 

28  vocative ! the  last  vowel  with  high  tone. 

20  ’’why  remains  my  spear  not  cooked  (forged)  by  you?44 

30  see  Grammar. 

31  ”a  saddle  which  is  not“:  a saddle  of  somebody  who  is  not  present,  somebody’s  saddle,  I do 
not  know  whose. 

32  vocative ! 

33  instead  of : make  yi  nu. 

34  one  would  expect : yiepe  wun. 

35  one  would  expect:  yiepe  gen. 

36  ’’You  are  finished  with  your  mark44.  ’’Whenever  I meet  you  again,  I shall  recognize  you  and  take 
revenge.41  This  story  of  the  lion  and  the  fox  is  also  told  in  Marno,  1.  c.  The  Hottentots  have  it 
likewise. 

37  He  expected  the  fox  to  came  too,  and  so  to  find  an  opportunity  for  finishing  him. 

38  ya-ki  ....  an  expression  of  assertion,  the  literal  meaning  is  not  clear ; ”1  with  my  children  ?“ 
30  from  lido  ! 

40  The  fish-spear  is  a wizard,  because  ”he  sees  the  fish  in  the  water44 ; he  is  thrown  into  the  water 
at  hap-hazard,  and  yet  hits  the  fish. 

41  In  dancing  the  girl  selects  her  companion,  not  the  man. 

42  The  story  seems  to  have  some  mythological  relation. 

43  from  dyek! 

44  ’’and  them  (the  contents)  smeared  he44. 

45  goats  are  eaten  they  (by)  whom? 

46  a curse;  its  literal  meaning  not  clear. 

47  ’’the  hare  went,  he  (to)  his  place44. 

48  ”he  was  in  difficulty  with  a place  of  his  going  out.44 
40  and  the  ibis,  and  (he)  was  asked. 

50  In  many  cases  like  this  the  meaning  of  cham  can  hardly  by  rendered. 

51  abstain  from  electing  her ! u is  used  here  because  the  act  of  election  lies  in  the  future. 

52  the  people  ask:  ’’whom  shall  we  elect?44  (one  among  them  exclaims),  ’’elect  the  crow!44 

53  generally  the  Iwak,  the  ”cow  house44,  is  the  place  where  strangers  pass  the  night. 


200  Animal  Stories 

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54  Who  that  is,  or  why  this  designation  is  chosen,  is  not  clear. 

55  ’’First  let  us  eat,  and  then  hold  our  palaver !“ 

56  The  frog  is  the  friend  of  the  rain. 

57  A number  of  stories  are  strung  together  under  this  head,  most  of  them  reflecting  the  political 
and  dynastic  life  of  the  Shilluks  with  its  intrigues  and  vicissitudes ; some  are  told  not  without  a 
certain  grotesque  humour. 

58  The  mention  of  horse  and  camel  in  the  beginning  perhaps  points  to  a foreign  (Arab)  origin  of 
the  story,  or  at  least  of  the  first  part  of  it;  though,  of  course,  both  horses  and  camels  are  not 
unknown  to  the  Shilluks,  as  many  of  them  have  lived  in  contact  with  Arabs  for  a long  time,  in 
the  north  as  well  as  in  the  west. 

59  The  use  of  ku  here  is  rather  strange. 


60  more  frequently:  mat. 

61  mok  ano. 

62  ’’the  island,  its  interior  has  people“. 

63  from  of  duki. 

64  This  formula  is  often  added  after  a verbal  quotation. 
85  This  story  is  evidently  of  Arabic  origin. 


The  Country  of  the  Dogs  201 

llllllllilllllllllllllllllllllllllllllllllllll!lll(Mllfllllllinilllllllllllllllllll!!lllllllllllllinllllillllllllllllllllllllllllilllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllilllllillllllllllll!ll[l!lllllllllllllll!lllllll 


XII.  ADVENTURES  BETWEEN  MEN 
AND  ANIMALS. 

82.  The  Country  of  the  Dogs. 

Je  a kedo  be  dwar  ga  pyaro,  ka  wita  kun  a Idu,  ka  dryau  i wan.  Kd  ge  maka 
chan  dryau 1 wite  gin  d mum . Kd  ge  keti  pack  meko,  ka  ge  yivoda  man  kite  gin.2 
Ka  chwou  e beng  pal  ki  dgk,  gina  gw  ok,  ka  gi  ni  keti  yete  kali , ka  jal  meko  e 
pecho  kine : chwou  ago  gin  ? Ge  kudo.  Ka  chika  fechg  kine : chwou  ago  gen  f Ka 
gwok  meko  ka  chune  i ring,  ka  para  kwome.  Kd  go  nage,  ka  nal  akyel  e dong. 
Kd  maka  dwat  (dwet)  abich  i bido,  a pyech  yi  gwok:  yi  kala  kun  f Ka  e ko:  yd 
kala  fote  Chgl;  yd  chaka  wano.  Ka  wike  dgk  gin  adek,  ka  kel  yi  gwok  kite  kwgme, 
kd  gwok  i ring,  ka  wita  bute  fote  Chgl,  ka  gwok  e ko:  fote  Chgl  a wan,  a chine; 
u3  kidi  pach,  kayiwach:  yd  y end  fote  gwok,  man  fd  je,  chwgu  fa  gwok;  yi  ku 
kut,  u kut , yi  to  (toy).  Ka  nal  ini  e kudg , e fa  kobg;  kd  e bbko  ki  war,  ka  i lekg, 
gwok  e beiig,  kine:  nal,  yi  re  fa  wachf  Ken  ku  wach 4 duki,  yi  to!  Ka  hal  duki 
mgl  (mwgl)  ka  e wajo,  kine:  ka  waha  otyen,  ya  yeha  fote  gwok  ki  madd  bend, 
manfaje,  de  chwgu  fa  gwok,  ka  mada  neki  yi  gwok,  kefajicang  ki  kwop. 

Some  people  went  hunting;  they  were  ten.  And  they  arrived  at  a very  distant 
place.  Two  of  them  lost  their  way,  they  walked  for  two  days,  then  they  be- 
came quite  perplexed.  They  came  to  a certain  village,  where  they  found  women 
only.  After  some  time  the  men  too  came  from  the  bush  with  the  cattle,  and  they 
were  dogs  (the  husbands  of  the  women  were  dogs).  They  went  into  the  enclo- 
sure (the  homestead  surrounded  by  an  enclosure).  And  one  of  the  men  asked, 
’’Where  are  the  men  (of  your  villages)  ?”  They  remained  silent.  He  asked  again, 
’’Where  are  the  men?”  One  of  the  dogs  became  angry5  (”his  heart  turned  bad“). 
He  jumped  on  the  back  of  the  man  and  killed  him.  So  only  one  man  (”boy“) 
was  left.  After  five  months  (”he  seized  five  months“)  he  was  asked  by  the  dog, 
’’Where  did  you  come  from?”  He  answered,  ”1  came  from  the  Shilluk  country; 
I had  lost  my  way.”  Then  the  dog  gave  him  three  cows,  he  was  taken  by  the 
dog  and  put  on  his  (the  dog’s)  back,  and  the  dog  ran  away  with  him.  When 
they  got  near  the  Shilluk  country,  the  dog  said,  ’’The  Shilluk  country  is 
coming  near;  it  is  over  there.  Now  when  you  reach  home,  tell  (your  people), 
’I  was  in  the  country  of  the  dogs,  there  the  women  are  (real)  people,  but  the 
men  (males)  are  dogs/  Do  not  he  silent!  If  you  remain  silent,  you  will  die!“  But 
the  man  (”boy“)  was  silent,  he  did  not  tell  (his  story).  And  during  the  night  he 
became  afraid,  he  dreamed,  the  dog  came  and  said,  ”Boy,  why  do  you  not 


Remarks  referring  to  XII.  vide  on  page  222. 


202  Adventures  between  Men  and  Animals 

HlllillllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllH 

speak?  If  you  do  not  speak  to-morrow,  you  will  die.”  And  the  next  morning  he 
spoke  saying,  ”1  was  lost  some  time  ago,  and  I lived  with  my  friend  in  the 
country  of  the  dogs ; there  the  women  are  (real)  people,  but  the  men  are  dogs, 
and  my  friend  was  killed  on  account  of  his  being  hasty  in  speaking  (on  account 
of  his  indiscreet  questioning,  ’’Where  are  the  men?”  whereby  he  made  the 
dog  angry). “ 

83.  Akwoch. 

Jal  meko  wate  fa  abidek.  Ka  hal  akyel  dock.  Kd  fere  line  yl  hu,  ka  nil  mhgo 
ki  bit,  kd  hit  mayo  ki  Iwah,  kd  ye  kite  yij  ddalo , ka  bei  kite  yej  dddlo.  Ka  e beno, 
kd  i kb:  yd  heawo!  Kine:  yi  heawo  ho?  Kine:  nine  fa  hi  kwop.  Ka  hi  wei  kede; 

ka  bieyi  jal  Ini,  kine:  yd  heawo ! Kine : yi  heawo  hb?  Kine:  hyhe  fa  hi  kwop. 
Kd  e kb:  ttde  In!  Ka  weke , ka  dok  diddlb  yiebe,  ka  bei  rind  wok , kine:  wood;  ka 
dok  didbl  akyelo 6 kd  go  yiebi , kd  Iwah  rind  wok,  kine : wooo.  Kd  e kb : buh ! her 
yd  Iwah , ye  ki  bei , e ko:  yd  fa  kama  heau ; — jal  eni  fa  rit  — . Kd  hu  kb:  buh , 
fa  dwok  key  gen?  Ka  jal  eni  ko:  ge  ywoda  gen  ki  keh?  Kd  hu  kb:  fa  chol?  E ko: 
chol  ki  oho?  Nu  ko:  fa  chol  ki  dan?  Ka  wat  bah  dwai,  ka  chol , ka  hu  7 baho,  ka 
ha  bah  dwai,  ka  chol,  ka  hu  2 baho.  Kd  jam  ben  dwai , kd  gS  band,  ka  wat  jal  eni 
chdl,  ka  hu  baho.  Ka  rit  e ko : yi  dwata  ho?  kd  e kb : yd  dwata  Akwoch,  — wat 
jal  eni ; ka  jdl  dhi  e ywoho.  Kd  hu  chuhe  medo  kifa  hal  Ini,  kd  go  weld,  kd  ge 
kedo  ki  gon.  Nu  wade  bogon,  ka  Akwoch  yigi  wade,  ka  hu  chuhe  medo. 

Ka  hu  hi  keta  pal,  ka  lai  hi  make  In,  ka  go  hi  kale  pach.  Ka  me  hal  eni  ka  hi 
tdl,  kd  go  hi  weke,  ka  hal  eni  hi  chdm.  Ka  hal  eni  yiga  machwe , hu,  chuhe  mbdo. 
Ka  ge  hi  wilo  ki  hal  eni,  hi  kedo  fa  (=  pach)  wate  hu.  Kd  haje  yi  hu  bene  bene 
bene , de  chuhe  gin  medo. 

Ka  chan  an  chwold  doro ; ye  ko:  mhyo!  Kine:  e!  Kine  weki  yd  dor 6!  Kine:  e 
gwdge  ho?  Kine:  u hoda  lot  Ka  weke,  ka  yat  maduoh  note  in.  Ka  note  in,  ka  e 
beno;  ka  dan  eni  ko:  yi  keta  keh?  Kine:  y a kete  bt  hot.  Nu  ko:  loti  rum?  Kine: 
nuti.  Ka  duki  e do  go  be  hot  ki  bill.  Kd  go  tyeh,  ka  e rum , kd  kale  in,  de  hu  chuhe 
medo.  Kd  e ko:  ma,  kbmi py in!  Ka  pyen  kal,  kd  go  kwoji  bill,  ka  bid  i rum,  ka 
Akwoch  e kobo  kine : rnd ! Kine : ket  chwol  tyeh  wun  ! Nu  kedo,  ka  kope  tyih  gin, 
ka  e ko:  bill  a kwach  yi  wada,  de  bi  tero  duki!  Kd  e dbgo,  ka  bill  kiti  yi  chan; 
bur  maduoh  d kwoh  yi  hal  eni,  ka  yat  kiti  yije.  Ka  much  (may)  kiti  yey  yat,  ka 
go  lehi  yey  bur,  ka  yen  i ropo  ki  yey  bur.  Kd  bur  rik  yi  hal  eni.  De  mach  lyelo 
ki  pin.  Kd  bill  goch,  kd  nil  e beno  bine  bene,  ka  hi  (yd)  kine:  hoi,  yi  fa  din  ? Kine: 
kifano  a dona  ? yd  fa  hoi  ki  waha.  Kine : chwor,  yi  fa  don  ? Kine : yd  chwbro  ki 
yita?  Kine:  de  min , yi  fa  don?  a di  men  yan,  ya  men  ki  hind  ? Tero  beno  bene, 
bu  nan  a don  ki  pach. 

Ka  tero  bie  be  bul,  ka  hal  eni  yeta  wiy  yat,  yat  maduoh.  Ka  bul  fwote  in,  kd 


Akwoch  203 

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tero  bie  be  chon , ha  hu  e chghg.  Kd  hi  dimd  yey  bur , ka  ge  turn  hi  fate  yey  bur. 
Ka  dan  eni  dono.  Kd  kele  chan  dimd  yey  bur.  Ka  hot  e dbho.  Ka  hal  eni  bia  wok 
ki  wiy  yat,  ka  hot  hi  chor  yey  bur . Ka  hu  to  bene.  Ka  e kedo,  bah  hu  make  yi  hal 
eni  ki  do  (dok)  hu;  kd  den  a bu  tun  kd  hi  nek , kd  den  a tune  nut,  hi  kele  en.  Ka 
wat  bah  men  a yiebe  nut,  ka  hi  neke  en,  ka  wat  bah  yiebe  bog  on,  hi  wii  en.  Ka 
ge  turn,  ka  go  dbho  hu  dkyel.  Ka  e reho,  reho  wak.  Ka  ge  kedo  ki  game  ke  doge, 
ka  keti  fote  gin,  kd  e giro  ki  fare  ki  wai. 

Wen  e ko:  e a jal  ken  P a dgkegir  ki  bahi  girl  Kuche  wiye,  de  en,  wiye  hadje.9 
Kd  ge  bido,  ka  pen  e yigi  kech,  ka  wen  by  el  bog  on  ki  ye,  ka  hal  eni  by  el  nute  ye, 
ka  hemen  hi  bin,  kd  e kb : hi  tote  ow  ak,  ka  ge  hi  tote  ki  by  el.  Ka  kete  yi  wen , e 
ko:  wo  tote  by  el.  Wen  e ko:  yi  men ? Kine:  yi  jal  e kune  chine.  Ka  duki  wone 
kedo,  kedo  yi  hal  eni,  ka  ge  tote  by  el,  ka  hal  eni  ko : wiye  wun  nut  f Kine  e,  nut ; 
kme  ka  kof  un  kine:  jal  e welo  yi  chwole,  ka  wone  beno,  ka  wiye  gen  kofe  gen,  ka 
wiye  gen  ye  beno,  ka  bia  yi  wane  chano.  Ka  hal  eni  ko : yi  re  bido  wahi  chang  ? 
Kine:  waha  chan  yika  kal  wada  yi  hit.  Kine:  de  wadi  keh  ywodi,  u haje  yin  ? 
Kine:  he!  Kine:  wadi  nine  men f Ka  jal  eni  ko:  nine  Akwgch.  Kd  e ko:  Akwgh 
haje  yin  ? hal  eni  ko:  fate  yan  Akwgch ? Ka  make  yi  wiye,  ka  wiye  ywohg,  kd  e 
kanb  ki  huwgt,  ka  wije  lyel,  ka  tote  ki  lang  kwach.  Ka  tote  dok,  ka  wiye  dgga 
fare.  E ko:  bie  kede  kach  dkyel.  E ko:  e,  ya  u bedg  keh.  Kd  ge  bbdo,  hal  eni  ya 
fare,  kd  g£  hi  welg  ki  reyi  gen. 

A certain  man  had  three  sons.  One  child  was  pretty,  and  his  fame  reached 
the  lion.  So  the  lion  caught  flies,  and  he  caught  mosquitoes  too,  he  put  them 
into  a gourd  and  came  saying,  ”1  am  selling!44  The  people  asked,  ’’What 
do  you  sell?44  He  answered,  ’’Its  name  is  not  to  be  told.44  So  they  let  him  go. 
He  came  to  this  man  (the  man  the  story  treats  of)  and  said,  ”1  am  selling.44  He 
asked,  ’’What  do  you  sell?44  The  lion  replied,  ’’Its  name  is  not  to  be  told.44 
And  he  said,  ’’Look  at  it!44  He  gave  him  the  gourd,  and  he  opened  it;  the 
mosquitoes  flew  out  with  a loud  buzzing;  he  opened  the  other  gourd  too,  and 
the  flies  flew  out  with  a loud  buzzing.  The  man  said,  ’’Why,  they  are  hut  flies 
and  mosquitoes!  I do  not  want  to  buy  them.44  — This  man  was  a king.  The 
lion  said,  ’'Why,  will  you  not  (put  them  back  in)  their  place?44  The  man 
replied,  ’’Where  should  I find  them?44  The  lion  said,  ’’Then  will  you  not  make 
compensation?44  The  man  asked,  ’’What  shall  I give  for  compensation?44  The 
lion  answered,  ”A  man.44  So  a slave  was  brought  (and  was  offered)  as  compen- 
sation. But  the  lion  refused  him.  Then  a slave  woman  was  brought  and  offered 
as  compensation,  but  the  lion  refused  her  too.  He  brought  all  his  goods,  but 
they  all  were  refused.  (At  last)  a son  of  the  man  was  brought,  hut  the  lion 
refused  him.  The  man  said,  ’’What  then  do  you  want?44  He  replied,  ”1  want 
Akwoch;44  — he  was  the  son  of  this  man  (Akwoch  is  the  name  of  the  pretty 


204  Adventures  between  Men  and  Animals 

IIIIIIIIIIIIIIIIIIUIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIllllllllllllllll||||j||||||||||||||||||||||||||||||||i||||||||||||||||||||||||||||||||||||||||||illillllllllllllllllllllllllllllllllllllll,l,l,llll,,,,,,ll,ln 

boy  whose  fame  had  reached  the  lion).  And  this  man  wept.  But  the  lion  was 
glad  because  of  this  boy.  He  gave  him  the  boy,  and  he  went  away  with  him. 
The  lion  had  no  child,  and  Akwoch  became  his  child.  The  lion  was  very  glad. 

The  lion  used  to  go  into  the  bush,  to  hunt  game ; and  he  used  to  bring  it 
home.  The  portion  of  the  boy  he  used  to  cook,  and  then  give  it  to  him.  The 
boy  used  to  eat  it,  and  he  became  fat;  the  lion  was  much  pleased.  And  they 
(the  other  people  i.  e.  the  other  lions)  used  to  walk  with  the  boy  and  used  to 
go  into  the  village  of  the  son  of  the  lion  (i.  e.  the  village  where  the  lion  and 
his  ”son“  lived).  So  all  the  lions  knew  him,  and  they  all  were  much  pleased. 

One  day  the  boy  asked  for  an  ax;  he  said,  ’’Mother !“ 10  She  said,  ”Eh?“ 
The  boy  said,  ’’Give  me  an  ax!“  She  asked,  ’’What  for  ?“  He  said,  ’Twill  cut 
a club.“  She  gave  it  to  him;  and  he  cut  a large  tree.  When  he  had  cut  it,  he 
came,  (The  next  day)  this  woman  asked  him,  ’’Where  are  you  going?“  He 
replied,  ”1  am  going  to  cut.“  The  lion  asked,  ”Is  the  club  finished?44  He  ans- 
wered, ’’Not  yet.44  The  next  day  he  went  again  to  cut  a drum.  He  carved  it; 
and  when  it  was  finished,  he  brought  it;  but  the  lion  was  much  pleased.  And 
he  (the  boy)  said,  ’’Mother,  bring  me  a skin  (to  fasten  on  the  drum).44  And  a 
skin  was  brought,  and  he  stretched  it  on  the  drum.  When  the  drum  was  finished, 
he  said,  ’’Mother!44  he  said  again:  ”Go  and  call  your  people44  (i.  e.  the  people 
of  all  the  villages  around,  belonging  to  the  lion’s  family).  The  lion  went,  and 
he  told  all  his  people,  ”A  drum  has  been  made  by  my  son,  now  all  people 
shall  come  to-morrow.44  Then  he  returned. 

The  drum  was  placed  in  the  sun  (to  dry).  Then  a big  hole  was  dug  by  the 
boy,  and  he  put  a tree  into  it;  he  put  a fire  into  the  (hollow)  tree  and  threw 
the  tree  into  the  hole.  The  tree  caught  fire  in  the  hole.  The  hole  was  covered 
by  the  boy,  but  the  fire  was  burning  in  the  ground.  Then  the  drum  was 
beaten,  and  all  the  lions  came;  and  the  people  said,  ’’Cripple,  will  you  not 
stay  at  home?44  The  cripple  replied,  ’’Why  should  I stay  at  home?  My  eyes 
are  not  crippled!44  Then  they  said  to  the  blind  one,  ’’Will  you  not  stay  at 
home?44  He  replied,  ’’Are  my  ears  blind?44  They  asked  the  deaf  one,  ’’Will 
you  not  stay  at  home?44  He  replied,  ’’Though  I am  deaf,  My  eyes  are  not 
deaf.44 11  So  all  people  came,  there  was  no  one  left  at  home.  The  people  came 
for  the  drum.  Then  this  boy  climbed  upon  a tree,  a big  tree,  and  he  beat 
the  drum.  The  people  (=  the  lions)  came  to  dance,  and  the  lions  danced.  And 
(while  dancing  and  not  heeding  the  hole)  they  fell  into  the  hole;  they  all  fell 
into  the  hole.  And  this  man  (viz.  the  lion  who  was  the  boy’s  father,  or  his 
wife)  was  left;  and  he  too  was  fetched  and  fell  into  the  hole.  Then  the  cripples12 
were  left,  and  the  boy  came  down  from  the  tree  and  pushed  them  into  the  hole. 
So  all  the  lions  died  (were  burned  in  the  hole). 


Akwoch  205 

IllllllllllllllllllllllllllllilllllllllllllllilllllllllllllllllllllllllllllillllllllllllllllHIIIIIIIIHIIIIIIIIIIIIilillllllllllllllllllllllllllllllllllllllllllllllllllliillllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllillllll 

Then  the  hoy  caught  the  slaves  of  the  lion  and  his  cattle.  The  cattle  without 
horns  he  killed,  and  the  cattle  which  had  horns,  he  took  with  him.  And  the 
slaves  which  had  tails,  he  killed,  but  the  slaves,  which  had  no  tails,  he  let  go.13 
When  he  had  finished  them  all,  there  was  one  lion  left;  that  one  ran  into  the 
bush.  Then  he  went  away  with  all  his  goods  and  his  cattle,  and  he  went  into 
his  native  village,  there  he  built  his  home  in  a place  by  itself. 

The  father  (=  his  father,  who  at  the  same  time  is  the  father  of  the  children 
whom  he  addresses)  said,  ”To  whom  does  this  man  belong?  he  has  so  many 
cattle,  and  so  many  slaves !“  His  father  did  not  know  him,  but  he  (the  stranger) 
knew  his  father.  They  remained  some  time,  then  it  came  to  pass  that  a famine 
came,  and  the  father  had  no  more  dura  with  him,  but  this  hoy  (the  stranger) 
still  had  dura.  And  his  brothers  (who  did  not  know  him)  used  to  come  to  him, 
and  he  used  to  say  (to  his  servants),  ’’Give  these  boys  dura.“  And  dura  was 
given  to  them.  Then  they  returned  to  their  father,  saying,  ”We  were  given 
dura.“  He  asked,  ”By  whom?“  They  said,  ”By  the  man  who  is  over  there." 
On  some  other  day  these  hoys  went  again  to  this  man,  and  they  received  dura. 
And  the  man  asked,  ”Is  your  father  still  alive?"  They  said,  ”Yes,  he  is  alive." 
Then  he  said,  ’’Tell  him,  ’the  stranger  (’’traveller")  calls  you4."  The  boys  came, 
and  told  their  father;  and  their  father  came,  he  came  with  a sorrowful  face. 
The  man  (stranger)  asked  him,  ’’Why  is  your  face  so  sorrowful?"  He  said, 
”My  eye  is  so  sorrowful  because  my  son  has  been  carried  away  by  a lion." 
The  man  replied,  ”If  you  met  your  son  now,  would  you  know  him?"  He  said, 
”Yes.“  The  man  asked,  ’’What  is  the  name  of  your  son?"  He  answered,  ”His 
name  is  Akwoch."  Then  he  asked,  ’’Would  you  know  Akwoch  now?"  He 
said,  ”Yes,  I would  know  him."  The  man  replied,  ”No,  you  would  not  know 
him."  Then  he  said  again,  ”Am  I not  Akwoch?"  And  his  father  seized  (em- 
braced) him,  and  his  father  wept.  And  he  brought  a razor  and  shaved  his  head, 
and  he  gave  him  a leopard  skin; 14  and  he  gave  him  cows.  Then  his  father  re- 
turned to  his  village.  And  he  said,  ’’Come,  let  us  go  (=  live)  in  one  place.”  But 
he  replied,  ”No,  I will  stay  here.  And  they  remained,  the  boy  in  his  village,  and 
the  father  in  his  village,  and  they  used  to  visit  each  other.15 


84.  The  Girl  and  the  Dog. 

Nane  dachofd  bwoch,  ka  keta  fal,  e ywoda  gwok ; ka  e kb  kme:  yinajwok!  e 
ko : foti  yan  ke  riava  ! u liwomi  gwok.  Ka  tote  nave  yi  jwok,  ka  nare  & dbno.  Ka 
nare  kSta  fal , ka  gwok  ywode,  gwok  bida  ikabon.  Ka  gwok  e ko:  keti  yi  mayi, 
gwok  e ko,  ye  dan  y,  weke  yan  ko-wen  ? Ka  nan  fen  e beno,  ko : mayo ! Ka  men 
yeyo.  Ko : yd  ywota  gwok  fal,  de  gwok  e ko  ne : keti  mayi,  kbpi  kme : gwok  e ko : 


20 6 Adventures  between  Men  and  Animals 

iiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

dan  u weke  ydn  ko-ivln  f Kd  maye  ywbh,  ka  kopa  wiye ; ka  wiye  e ko : kel  muy 
(muj)  gwok!  Ka  nan  fen  kel  muy  gwok. 

Ka  gwok  e yot,  e budo.  Ka  nan  fen  weke.  Ka  ge  duodo , ka  gwok  6 kldo  ki  nan 
fen , ka  ge  kedg  ki  gwok,  ka  ge  keta  fen  ; gwok  bldd  jwgk,  ka  keta  wot  gwok,  yat 
gir  bine,  ka  gwok  e ko:  hi  chdm  ki  re  yan,  ka  yi  ni  kete  gol!  Ka  gol  ye  ko:  keti 
yeje ! E ko : bah  dgak.  Ka  gwoh  eni  & kedo,  ka  nan  eni  e dong.  Ka  nan  eni  keta 
gol  gwok,  gol  duon,  won  eni  wgt  jwok. 

Ka  nan  eni  reha  mal , ka  e parg,  ka  pen  e pyedo.  Ka  nan  Ini  bia  wok,  keti  l 
ring.  Ka  gwok  e litg,  gwok  e beng  e ring;  nan  eni  reha  wgt  ki  nam,  wgt  ma  yeha 
nam,  wgt  madugh.  Ka  gwok  e beng,  ka  e bldb  ki  tyele  wgt.  Ka  tyeh  wgn  eni  gen 
abiryau,  ga  yogg  chwgu,  dachg  boggn  ki  kele  gen.  Gen  hi  chama  lai,  hi  keti  be 
dwar. 

Dan  eni  a fane  wgt,  ka  jgk  eni  (gni)  e beng,  ka  ge  ko:  amen  a tal  gin  chamf 
Ka  ge  ndho,  ka  ge  keta  be  yaf  ki  wgt,  ka  nan  Ini  ywot,  chune  gen  medo,  e ko : yi 
yig  narriei  wgn.  Ka  ge  bedg,  ka  nan  eni  ko:  yd  chete  yi  gwok.  Ka  ge  kb:  agbn  enf 
Kine : ya  pen  ta  wgt,  ka  ge  Vita  pen,  ka  gwok  lite  gin,  ka  gwok  goch  ki  toch.  Ka 
gwok  e tou,  ka  wete  fal. 

Ka  maka  wun  ga  dbi  ryau , ka  han  eni  ko : yd  dwatd  kedg  be,  lite  chit  gwok. 
Dah  eni  ko:  bit,  yi  ku  ket;  nan  eni  ko : ya  kedg!  Ka  ge  kedg,  ka  nan  Ini  l yabg, 
kd  neke  chogg  ki  tyele,  ka  nan  eni  to.  Ka  hah  e ywbh,  ka  han  eni  kwdh  yi  gen  kite 
nam;  nan  eni  kel  yi  nam.  Ka  wite  fdte  gen,  ka  ywote  jg  (=  jog)  cliyek.  Ka  nan 
eni  kal  wgk,  ka  rit  kope,  ka  rvt  e kano  dacho  madugh,  ka  han  eni  Iwgk  ki  pi,  ka 
chogg  yot  yi  dan  Ini,  ka  kal  wok,  ka  han  eni  dwota  mal,  e charo;  ka  rit  kope:  dan 
a cher  ! Ka  rit  e beng,  ka  pyech  yi  rit,  e ko:  yi  kala  ken  ? Kine  ya  kala  wgt  ma 
ylha  nam.  Ka  e ko:  yi  dwai  yi  aho  f E ko:  yd  weke  gwok  yi  wiya,  de  gwok  e chati 
ydn,  ya  keta  wot  ki  nam.  Ka  ran  eni  kd  e ywoh:  hare!  Ka  men  e beng,  kd  e ywbh, 
ka  dgk  kal,  dgk  glde;  ka  kete  wgt.  Chote,  a turn. 

A woman  was  without  child.  She  went  into  the  bush  and  found  a dog.  She 
said,  ”0  jwgk!  give  me  a (”my“)  child ! (If  you  give  me  one)  it  shall  marry  the 
dog.“  And  a child  was  given  to  her  by  jwgk,  and  the  her  child  grew  up.  And 
the  child  went  into  the  bush;  it  found  the  dog;  — this  dog  was  a white  one. 
The  dog  said,  ”Go  to  your  mother  and  tell  her,  the  dog  says,  ’When  will  the 
woman  be  given  to  me?‘“  The  little  girl  came  saying,  ”Mother!“  The  mother 
answered.  The  girl  said,  ”1  found  the  dog  in  the  bush,  and  he  said  thus,  ’Go 
to  your  mother  and  say  to  her  thus,  the  dog  says : when  will  the  woman  be 
given  to  me?‘“  Her  mother  wept;  she  told  the  (girl’s)  father;  the  father  said, 
’’Bring  her  to  the  dog.“  They  found  the  dog  lying.  The  girl  was  given  to 
him. 

And  they  (the  dog  and  the  girl)  rose  up,  the  dog  went  with  the  girl,  they 


The  Girl  and  the  Dog  207 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHfiiii 

went  into  the  ground;  — the  dog  was  jwok;  they  went  into  the  house  of 
the  dog;  there  were  many  trees  there  everywhere.  And  the  dog  said,  ’’You 
shall  always  eat  with  me;  and  you  shall  go  into  this  enclosure. “ The  people 
of  the  enclosure  said  to  the  girl,  ”Go  to  the  center.^  The  dog  said  to  the  girl, 
’’These  are  slaves. “ Then  the  dog  went  away,  the  girl  was  left.  So  the  girl  had 
gone  into  the  enclosure  of  the  dog,  a big  enclosure;  this  house  was  the  house 
of  jwok. 

One  day  the  girl  ran  up,  she  jumped  up,  and  the  ground  split.  The  girl  came 
out;  she  went  away  running.  The  dog  saw  her,  he  came  running;  the  girl  ran 
into  a house  in  the  river,  this  house  was  (in?)  the  river;  it  was  a big  house. 
And  the  dog  came;  he  remained  at  the  foot  of  the  house  (below  the  threshold). 
The  people  of  this  house  were  seven ; they  were  males,  there  was  no  woman 
among  them.  They  lived  on  meat,  they  used  to  go  hunting. 

The  girl  hid  herself  in  the  house;  and  the  people  came  (home  and  found 
their  food  cooked),  they  said,  ’’Who  has  cooked  the  food?“  They  were  asto- 
nished. They  went  searching  the  house ; the  girl  was  found,  they  were  very 
glad.  They  said,  ’’You  have  become  our  sister. “ So  they  remained.  The  girl 
told  them,  ”1  am  chased  by  a dog.“  They  said,  ’’Where  is  he?“  She  said,  ”He 
is  in  the  ground  below  the  house. “ They  looked  into  the  ground  and  found 
the  dog.  They  shot  him  with  a gun.  The  dog  died,  and  they  threw  him  into  the 
hush. 

And  seven  years  passed,  then  the  girl  said:  ”1  want  to  go  and  see  the  bones 
of  the  dog.“  The  boys  (i.  e.  the  men  in  whose  house  she  lived)  said,  ’’Stay,  do 
not  go!“  The  girl  said,  ”1  will  go!“  And  they  (all)  went;  the  girl  searched,  and 
she  was  hurt  at  her  foot  by  a bone;  the  girl  died.  The  boys  wept.  Then  the 
girl  was  taken  by  them  and  put  into  the  river;  she  was  carried  away  by  the 
river  and  came  to  her  native  country.  There  fishermen  found  her;  they  pulled 
her  out  of  the  water  and  told  the  king  (what  had  happened).  The  king  brought 
an  old  woman,  she  washed  the  girl  with  water;  and  the  bone  was  found  (in  the 
body  of  the  dead  girl)  by  the  woman.  She  pulled  it  (the  bone)  out,  and  then 
the  girl  rose  up,  she  sneezed  (became  alive  again).  The  king  was  told,  ’’The 
girl  has  sneezed. “ The  king  came,  he  asked  the  girl,  ’’Where  do  you  come 
from?“  The  girl  said,  ”1  come  from  the  house  which  is  in  the  river. “ The  king 
asked,  ’’What  brought  you  there ?“  She  answered,  ”1  was  given  away  to  a dog 
by  my  father;  but  the  dog  chased  me,  so  I went  into  the  house  in  the  river. “ 
And  the  king  wept,  She  was  his  daughter!  Her  mother  too  came,  and  she 
wept.  Then  cows  were  brought,  they  were  sacrificed.  They  went  home.  — 
That  is  all,  it  is  finished. 


208  Adventures  between  Men  and  Animals 

limn mi mi mi 

85.  Anyimo  and  the  Lion. 

Nan  nine  Ammo  e dock,  hi  omen  Akwgt,  ki  wiye;  maye  gen  bog  on.  Do  (dgk) 
gen  gir,  dyege  gen  gir.  Ka  hu  e lino, , ka  hu  e yigi  dan , ka  hu  bino , ka  bia  yi  hal 
eni,  ka  ryech,  ka  kiti  wot.  Ka  Ahimg  kofi  omen  kine:  tbti  ki  jik  luogg  chine ! Ka 
nan  eni  bite  yi  hu , ka  hu  cliuni  medg.  Ka  hu  hacho  kme:  yd  kedo!  Ka  tote  ki  by£l, 
ka  nal  eni  ko:  Animo , Iwok  mada!  Kme:  u witi  ka  chine , ka  yi  duok!  Ka  ge  kedo. 
Ka  omia  Animo  e dong  be,  twar  H wer.  Ka  hal  eni  ( hu)  kedo , ge  chati  ki  Animo. 
Ka  hal  eni  ko:  Animo,  a ken  aho  en?  Kine:  ken  hi  kwai  ki  roch.  Ka  ge  keti,  ge 
chato.  Ka  tim  maduoh  yot,  ka  hu  ko:  a ken  aho  en?  Kine:  keh  hi  kwai  ki  dok. 
Ka  ge  kedo  ge  chato,  kedo  keh  malaulau,  kine : a keh  aho  en  ? Animo  ko : keh  eni 
kuclie  yan.  Kine : buh  ! ena  faho  a fyeh  yan  ? 

Ka  ge  witi  (woti)  bute  tugg,  tugg  mdbar;  ka  hu  rehg,  e reha  kele  lum,  ka  Ahimg 
ko  ne:  tuhg  16  kwai  dan,  buti  ki  fen,  ya  yeta  wiji!  Ka  tugg  buto,  ka  keta  wiy  tugg. 
Ka  e ko:  tun  kwai  dan,  kme:  dwoti  mal.  Ka  tugg  dwota  mal.  Ka  hu  beng,  e ring, 
ka  Ahimg  yote  yi  £n,  e tok.  Ka  hu  nano , ka  e ko : Ahimg  e keta  keh  ? Ka  yomg 
hwache  £n;  ka  lida  mal,  ka  go  lidl  mal;  e ko:  poe!  yi  fa  tgu  tin?  e ko:  yi  nag  a 
nhgo!  han  eni  ko:  de  ere  (dere)  ? Ka  hu  godb  ki  f£h;  ka  tugg  ka  hi  bini  a kama 
fado.  Ka  Ahimg  ko  kine:  tun  kwai  dan , yi  ku  fat ! Dok  keji ! Ka  tugg  hi  dggi 
keje,  ka  hu  hi  gbdo  kete. 

Ka  dgk  lite  yi  han  eni,  ka  e ko:  niwh  ki  himia,  yana  Ahimg,  a chami  yi  hu 
en.  Ka  yah  eni  t llhb,  a keta  pach.  Ka  ge  kb:  han  rriekg  e chwbtb,  kme:  yana 
chami  hii  en.  Ka  ge  ko : a,  wu  chaga  todb.  Ka  hah  dong  wur,  ka  ge  beng,  ge  kwai 
ki  dok,  ka  ge  lete  yi  nan  eni;  kine:  hewa  ki  himia,  yana  cham  yi  hu  bn!  Ka  ge 
bia  pach,  ka  Akwgt  kofe  kine:  han  rriekg  e kobi  kine:  yana  Ahimg,  a cham  yi  hu 
en,  de  per  ki  Ahimg.  Ka  leh  tm,  ka  terg  beng.  Ahimg  kama  tb  yi  rodo.  Ka  leh 
lite  bn,  ka  e ko : hiwa  ki  himia,  yana  cham  yi  hu  en ! Ka  terg  beng  g£  ring ; ka 
yot  hit  £ yd  fen,  £ gbdo ; leh  fa  nine  £n,  ka  kil,  ka  hu  ring  wgk;  ka  hi  kel,  ka  hu 
eni  fado,  ka  e tb.  Ka  han  eni  ko : tun  kwai  dan,  buti,  ya  bia  wok ! Ka  e butb,  ka 
bia  wgk.  Ka  wiye  b kano  dok,  dok  dhwen,  mgk  cliwop  ki  ta  tugg;  ka  chak  kal  ki 
gin  cham  ki  pi,  ka  dgk  cliwop  H ta  tugg.  Ka  Ahimg  tote  yi  pi,  ka  e e madb;  ka 
tote  yi  mggg,  ka  e chamg.  Wen  chuhe  medg  ki  omen.  Ka  kal  pach;  ka  hwgm  ka 
dgk  kol  pyar-anwen,  wiye  chuhe  medg. 

There  was  a girl,  her  name  was  Ahimg;  she  was  pretty;  she  lived  with  her 
brother  Akwgt,  and  her  father;  her  mother  was  no  longer  alive.  They  had 
many  cows  and  many  sheep.  The  lion  heard  of  her,  and  the  lion  turned  himself 
into  a man ; he  came  to  this  boy  (Akwgt).  He  was  received  as  their  guest.  When 
he  came  into  the  house,  Ahimg  was  asked  by  her  brother,  ’’Give  me  water 
to  wash  his  hands. “ So  the  lion  saw  the  girl;  she  pleased  him  very  much.  After 


A ny  im  o 209 

tllllllllllllTilllllllllllll!llllillllllllllllllllllllllllllllllllllillllllllllllillllllllllllllllllllll!lllllillllllllllllllllllllllllllllllllllllIllllllllllllllllll!lllllllllllll!lllll!!IIIIIIHIIlllillllllllllll|||||||||||||||!||||||||||||| 

some  time  he  took  leave,  saying,  ”1  am  going. “ They  gave  him  dura,  and  the 
boy  told  his  sister,  ’’Accompany  my  friend  a little  way,  when  you  have  come 
to  that  place  there,  then  return. “ So  they  went.  The  brother  of  Animo  re- 
mained at  home,  he  was  sweeping  the  cow-dung.  The  boy  (viz.  the  lion)  went 
away  with  Animo.  While  they  were  walking,  the  lion  asked,  ” Ahimo,  what 
place  is  this?“  She  answered,  ”It  is  a place  for  herding  the  calves  of  the  people 
of  Akwot“  They  went  on  and  came  into  a great  forest.  Again  the  lion  asked, 
’’What  place  is  this?“  She  answered,  ”A  place  for  herding  cattle. “ They  went 
on  walking  and  came  to  a very  distant  place.  The  lion  asked,  ’’What  place  is 
this?“  She  said,  ”1  do  not  know  this  place;  dear  me,  why  are  you  always  ask- 
ing me?“  They  came  to  a deleib-palm,  a very  tall  one.  The  lion  ran  away,  he 
ran  into  the  grass.  Then  Animo  said,  ’’Thou  palm  of  the  grandfather  of  men, 
lie  down,  that  I may  climb  upon  thu.“  The  palm  lay  down,  she  climbed  on  it, 
and  then  said,  ’’Palm  of  the  grandfather  of  men,  rise  up!“  The  deleib-palm 
rose  up.  When  the  lion  came  running,  he  found  that  Animo  was  no  more  there. 
He  was  perplexed  and  said,  ’’Were  has  Animo  gone?“  But  her  smell  came 
into  his  nose,  he  looked  up  and  saw  her  up  in  the  tree.  He  said,  ”Poe!  you 
will  surely  die  in  a moment !“  Again  he  said,  ”1  will  kill  you  at  once!“  The 
girl  asked,  ’’Well,  how?“  The  lion  scratched  the  ground  (round  the  deleib-palm), 
and  the  palm  was  beginning  to  fall  down.  Then  the  girl  cried,  ’’Palm  of  the 
grandfather  of  men,  do  not  fall!  return  to  thy  place !“  And  the  palm  returned 
to  its  place.  The  lion  began  scratching  again. 

And  the  girl  saw  cows,  and  she  cried,  ”My  brother  and  my  father,  I am 
Animo,  the  lion  is  going  to  eat  me!“  The  men  heard  it,  they  went  home  saying, 
’’There  is  a girl  crying,  ’A  lion  is  going  to  eat  me.‘“  But  the  people  said, 
’’Nonsense,  you  are  telling  stories. “ Then  the  old  men  were  sent  for,  they  came 
herding  their  cattle  (they  drove  their  cattle  near  the  place  where  the  cry 
sounded) ; they  were  seen  by  the  girl,  and  she  cried  again,  ”My  father  and  my 
brother,  I am  going  to  be  eaten  by  the  lion!“  They  went  home  and  told  Ak- 
wot,  ’’There  is  a girl  crying,  ’I  am  Animo,  the  lion  is  going  to  eat  me.4  Her 
voice  was  like  that  of  Animo .“  So  an  armed  body  was  gathered,  and  they 
went.  Animo  was  almost  dying  with  thirst.  When  she  saw  the  people,  she 
cried,  ”My  father  and  my  brother,  the  lion  is  going  to  eat  me!“  The  people 
came  running;  they  found  the  lion  scratching  the  ground;  he  did  not  see  the 
people;  he  was  stabbed;  he  ran  away,  but  he  was  stabbed  again,  fell  down  and 
died.  The  girl  said,  ’’Palm  of  the  grandfather  of  men,  lie  down,  that  I may  get 
out.“  The  tree  lay  down,  and  she  came  out.  And  her  father  brought  four  cows, 
they  all  were  to  be  speared  under  the  deleib-palm  (as  a sacrifice).  And  milk, 
food  and  water  were  brought,  and  the  cows  were  speared  under  the  deleib- 

WESTERMANN,  The  Shilluk  People.  1 4 


210  Adventures  between  Men  and  Animals 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

palm.  They  gave  Ariimo  water  to  drink,  they  gave  her  milk  too  to  drink;  then 
they  gave  her  food  to  eat.  Her  father  and  brother  were  very  glad.  She  was 
brought  home.  She  was  married  for  forty  cows, 17  so  her  father  was  much  pleased. 


86.  An  Adventure  in  the  Forest. 

E jal  en  ye  keti  yey  tim,  be  given  ki  Ian , ka  atep  aryau  ka  gi  pthe , ka  Iwol 
ka  go  pdh.  Ka  lyech  e beno , ka  dwoti  yey  tep,  ka  go  koni  chwake,  ka  dwoti  rie 
tern  akyJlo,  ka  go  koni  chwake ; ka  hwole  hih  aryau  ka  ge  doho  ki  ta  Iwol,  ka  Iwol 
dwogo  fbh,  ka  nwol  hyh  eni  b ywoho  ki  yey  Iwol,  kine:  kor,  kor,  kor,  kor.  Ka  jal  b 
Uto , ka  lyech  lite  bn,  ka  e buogo,  ka  e reho,  ka  hi  para  kwom  yat,  ka  hi  fyet  yi 
kwot;  kuche  en,  a bwbk  H men  duoh,  ka  hi  kele  kele  kwot,  ka  lane  hi  fyet  yi  kwot. 

Ka  wana  pach  maduoh,  ka  dacho  maduoh,  mayu , ka  go  yodb  (y  wodb) ; ka  e ko: 
waho,  toti  ya  ft!  Kine : yi  bia  ken  f Kine:  e,  yd  ku  fyech,  toti  yan  H ji  mote!  Ka 
tote  Ji  mote.  Ka  lidi  yi  gwok,  gwok  mdhodd ; ka  e ko : ma  ! Kine : wat  ben  a nwol  ? 
Ka  gwok  lidi  yie,  ka  gwok  b harb ; ka  e ko : buh ! Kine : fara  ? Kine : u gtche 
yan,  yik  yin  fa  kachb  yan ! Ka  dan  duoh  e ko:  buh!  wadd,  yi  bia  ken?  Kine:  kut, 
ma,  ya  chyeti  18  lyech,  lyech  maduoh;  fukb  per  ki  mane  agak.  Ka  dacho  ko:  boi!  yi 
bia  ken  a bedi  yi  per  ki  wuo  ! Ka  e ko : wuo  haje  yan ; fat  ki  ena,  atehe  da  yet  1 
Ka  e ko:  e,  kbt! 

Ka  e kbdb.  Ka  ge  ruomo  par;  ka  par  e rbho,  ka  e rehb,  ka  feti  yi  kuojo,  chwole 
en  ena  nam;  ka  b kwahb  ki  yey  kuojo.  Ka  tero  beno , ka  mak;  ka  kal  pach,  ka 
fyewe  e fudo  ki  yey  waro,  ka  e to. 

A certain  man  went  into  a forest  to  gather  Nabag-fruits.  He  filled  two  bags 
and  one  gourd.  (While  he  was  gathering  the  fruit)  an  elephant  came,  he  lifted 
up  one  bag  and  put  it  into  his  mouth,  then  he  lifted  up  the  other  bag  and  put 
it  also  into  his  mouth;  at  last  the  contents  of  the  gourd  as  well.  But  two  seeds 
were  left  in  the  gourd;  they  kept  rattling,  kor  kor  kor  kor.  When  the  man 
heard  this,  he  looked  up  and  saw  the  elephant.  He  was  frightened  and  ran  away, 
he  jumped  upon  a tree.  The  thorns  of  the  tree  pricked  him,  hut  he  did  not  heed 
it  on  account  of  his  great  fear.  He  got  right  into  the  thorns,  his  cloth  was  torn 
by  the  thorns.  Suddenly  he  came  near  a great  house.  There  he  met  a big  old 
woman;  he  addressed  her,  ”My  mother,  give  me  water !“  She  asked,  ’’Where 
do  you  come  from?“  He  replied,  ”No,  do  not  ask  me,  give  me  water  first !“ 
So  she  gave  him  water  first.  Then  he  was  seen  by  a dog,  a dog  with  young 
ones.  (He  saw  the  young  dogs,  but  not  the  old  one,  the  mother).  He  asked  the 
woman,  ’’Are  they  all  vour  children ?“  Then  he  saw  the  old  dog,  he  was  growling. 
He  exclaimed,  ”0h  dear!  shall  I run  away?“  The  dog  replied,  ”If  you  beat 
me,  I shall  bite  you.“  After  that  the  big  woman  asked,  ’’Why,  my  son,  where 


Boy  and  Hyena  21 1 

1111111 1 

do  you  come  from?1'  He  answered,  ”Be  silent,  I am  chased  by  an  elephant,  a 
big  elephant.  This  pot  is  quite  as  large  as  his  testicles. “ 19  The  woman  replied, 
’’Well,  you  do  come  just  from  the  same  place  where  my  father  has  come  from.44 
The  man  said,  ”1  know  your  father;  is  he  not  the  one  who  has  a neck  on  his 
necklace?4*19  The  woman  said,  ’’Now,  go  on!44 

He  went  away  and  met  with  a hippopotamus.  The  hippo  was  running  (to- 
wards him),  so  he  too  ran,  he  came  to  a place  with  white  sand,  thinking  it  was 
a river.  He  tried  to  swim  in  the  sand.  Then  people  came,  they  seized  him  and 
brought  him  home.  But  in  the  night  his  heart  beat  so  violently  (from  excite- 
ment), that  he  died. 

87.  The  Boy  and  the  Hyena. 

Nal  rniko  ge  ki  owen  ge  wilo ; ka  wou  i yudo.  Ka  nal  akyblb  e ko : huh  l e ko : 
mach  u yotb  ken  ? Ka  owen  e ko : kuja  ! Ka  nal  eni  ko : ya  fa  yefi  (yafi)  mack  f 
Kine:  u yano?  gi  20  nal  akyilb.  Kine:  yi  fa  don  ki  but e jam  ? Kine:  buhl  u chame 
yan  yl  otwon  l Kine:  e,  yi  fa  charn  yi  otwon.  Kine:  yd  bido.  Ka  nal  eni  ko:  de  yi 
re  fa  ket  be  yaf  ki  mach  ? Ka  e kb:  u,  chdme  yan  yi  otwon.  Ka  kwof  eni  Wei . Ka 
e ko:  de  wa  buti  l E ko:  e,  u chdme  yan  yi  otwon ; ka  nal  eni  ko:  ere,  buti  kifin; 
ya  buta  ki  kwhmi.  Ka  e ko:  de  u tayi  fen  yi  otwon } ki  ya  chame  ini  Ka  e ko:  ere, 
bi,  buti  mdl  ki  kwoma,  u kwan  yan  yi  otwon , ka  yi  wei  yl  en.  Ka  nal  eni  ko : a l 
yi  gwok  edif  Ye  kiidb.  Kine : de  yi  fa  kiti  mdl?  Kine:  wiy  ydt?  Kine:  awo.  Ka 
yeta  mal.  Ka  nal  eni  a tek , ka  ebudo  ki  fen. 

Ka  btwon  e beno  bene  bene  bene ; ka  otwon  e chato  ki  ta  yat.  Nal  a tbk  e nino, 
ka  ni  hivach  yi  otwon,  e nino.  Ndl  a mdl  nina  fin  chet,  de  boko  boko;  ka  e dimb 
mal  yi  warb,  dimo  kwom  otwon,  ka  otwon  make  en  ki  yiti,  ka  e kb : bbi  l yd  ko 
kop  kine:  yu  (yiu)  make  yan l Ka  otwon  e ywbhb;  ka  otwon  m kuodo,  ka  ni  dyabo. 
Ka  otwon  e reho  bfonb,  ka  keta  kech  malaulau,  ka  otwon  e to  ki  yey  waro ; nal  eni 
bedo  ki  kwbme,  ka  ni  ko : boi , yd  ko  kop  kine : yiu  make  yan  l E kdbl  kete. 

Duki  mwol  ka  owen  dwota  mal,  ka  lidd  mdl,  nal  eni  tokl  Ka  e ywohq,  kine: 
6wa  cham  yi  otwon  l Ka  e duodb,  kd  e chato  yej  otwon , otwon  chete  gir,  ka  e keta 
ken  malaulau,  ka  nal  eni  yote  en,  e kdbl  kete.  De  bedo  kwom  otwon , de  mitiyite 
otwon,  otwon  to  H yey  warb.  Ka  owen  b kb  kine : dwot ! Kine : e wbi  yan  l Yd  ko 
kbp,  ya  ko:  yi  u magal  Kine:  wu  kobi  ki  amen?  gik  owen.  Kwop  owen  fa  line 
in,  ka  make  yi  owen  ki  chyehe;  cliyene  tek  ki  rei  yit  otwon,  ka  yite  otwon  nol  ki  yi 
owen.  Ka  tin  mdl.  Ka  e duodo,  ka  ge  beno  H owen,  kme:  nal,  weti  yit  otwon  l 
Kwof  owen  fa  line  in;  ka  ni  ko:  boi,  ya  ko  kobi:  yi  u mag  a.  Ka  ge  wana  pach, 
ka  tiro  beno  bine,  ka  tiro  hiti  bine,  ka  Iwiti  got  ki  rei  yit  otwon ; ka  yit  otwon 
whtl. 


14’ 


212  Adventures  between  Men  and  Animals 

A boy  went  travelling  with  his  uncle.  When  the  sun  went  down,  the  one 
said,  ’’Why,  where  shall  we  find  fire  (for  the  night)?"  The  nephew  said,  ”1  do 
not  know."  The  first  said,  ’’Shall  I not  go  to  look  for  fire?“  ’’What  shall  I do 
in  the  meantime ?"  was  the  reply  of  the  other  one.  His  uncle  said,  ’’You  stay 
here  with  our  goods."  ”No,“  said  the  nephew,  ”1  would  be  eaten  by  the  hyena." 
He  replied,  ”No,  you  will  nofbe  eaten  by  the  hyena."  But  he  said,  ”1  refuse 
to  stay  here."  Then  his  uncle  asked,  ’’Why  will  you  not  go  to  fetch  fire?"  But 
he  replied  again,  ”No,  I would  be  eaten  by  the  hyena."  So  they  left  this  matter. 
His  uncle  asked,  ’’Shall  we  not  lie  down  now?"  He  replied,  ”No,  I would  be 
eaten  by  the  hyena."  His  uncle  said,  ’’Well,  you  lie  down  below,  and  I will  lie 
upon  you."  He  replied,  ’’But  suppose  you  are  rolled  down  in  the  night  from 
upon  me  by  the  hyena?  Then  I shall  be  eaten  by  her."  His  uncle  said,  ’’Well, 
then  you  lie  upon  me,  so  I shall  be  taken  by  the  hyena,  and  you  will  be  spared 
by  her."  The  boy  said,  ”Ah!  what  are  you  going  to  do?"  Then  he  was  silent. 
Again  his  uncle  asked,  ’’Will  you  not  go  up?"  He  said,  ”On  a tree?"  The  uncle 
replied,  ”Yes,  on  a tree."  So  he  climbed  on  a tree,  and  the  brave  boy  (the 
uncle)  lay  down  on  the  ground. 

In  the  night  came  all  the  hyenas;  they  walked  below  that  tree.  The  brave 
boy  slept.  A hyena  came  and  sniffled  at  him,  but  he  was  asleep  (and  so  she 
left  him  undisturbed).  But  the  boy  on  the  tree  was  awake,  he  was  looking 
down  staringly,  he  was  awfully  afraid,  and  at  once  he  fell  down,  and  fell  on  the 
back  of  the  hyena.  He  caught  the  hyena  by  her  ears  and  said,  ”Ha!  did  I not 
say  I would  catch  you?"  The  hyena  cried,  and  she  dunged,  she  dunged  very 
much.  She  ran  away  with  the  boy  to  a very  distant  place.  There  the  hyena 
died  during  that  night.21  The  boy  was  still  on  her  back,  and  he  still  continued 
saying,  ’’Did  I not  say  I would  catch  you?"  He  said  these  words  continually. 

The  next  morning  his  uncle  arose.  He  looked  up,  the  boy  was  not  there! 
He  began  to  cry,  saying,  ”My  nephew  has  been  eaten  by  the  hyena."  He  arose 
and  followed  the  way  of  the  hyena.  The  dung  of  the  hyena  was  on  the  whole 
way.  He  went  to  a very  distant  place.  There  he  found  the  boy,  he  was  still 
talking  (the  same  words).  He  was  still  on  the  back  of  the  hyena,  holding  fast 
her  ears.  But  the  hyena  had  died  in  the  night.  His  uncle  said,  ’’Rise  up!"  But 
he  said,  ”No.  leave  me  alone!  I did  say,  ’I  would  catch  you  (the  hyena).4"  He 
asked,  ”To  whom  did  you  say  so?"  He  did  not  listen  to  the  words  of  his  uncle. 
Then  his  uncle  caught  his  hands ; the  hands  were  tight  around  the  ears  of  the 
hyena,  so  that  the  uncle  had  to  cut  off  the  ears  of  the  hyena.  Then  he  lifted 
him  up,  he  arose,  and  they  came.  The  uncle  said,  ”Boy,  throw  away  the  ears 
of  the  hyena!"  But  he  did  not  listen  to  his  uncle’s  talk,  he  only  kept  repeating, 
’’Well,  I did  say  I would  catch  you."  When  they  came  near  their  home,  all 


Ny  aj  a k 213 

the  people  came ; they  all  laughed.  They  loosened  his  fingers  from  about  the 
ears  of  the  hyena  and  threw  the  ears  away. 

88.  Nyajak. 

Day  22  rrieko  yeje  da  dan , ka  e nwolo,  ka  bul  gbch  ki  pack  malawi,  de  tero  ywotg 
bul:  fan  eni  fa  fan  hu.  Ka  dan  a chet  hwgl;  tero  ko:  6,  yi  re  kobi ? yi  fen!  E ko: 
e,  ya  kido.  Dan  eni  beda  jwok . Ka  e kedg  ki  ferg.  Ka  hot  i mbko,  ka  ge  neng  gbl 
nil.  Nu  beda  dan ; ka  ki  war  owgne  i neno , dan  a chet  hwgl  e neno,  haje  in,  ena 
hu.  Ka  nu  chama  ye  fa  wgt,  ka  nan  eni  ko : yin  amin  a ? Ka  nu  ko : Najak  ! Ka 
dan  fen  ko:  e!  e ko:  yi  nuti  neng?  Kine:  ya  nuti  neng.  Kine:  yi  da  kech?  Kine: 
awo!  Kine:  yi  fa  neke  ki  onwgk ?23  Kine:  awo!  Ka  ohwgk  neke  yi  hu,  ka  tgl  yi 
hu,  ka  weke  Najak,  ka  kwam  yi  Najak.  Ka  hu  ko : Najak ! Kine:  e?  Kine:  ka  yi 
cham  yau!  Ka  eko : awo  ! Ka  yi  nen  yau  ! Kine:  awo  ! Ka  hu  kedg,  ka  kala  bMo, 
ka  e duggg,  chama  yepa  wgt.  Ka  Najak  ko : yin  amen  a ? Ka  e ko : Najak,  yi 
nuti  neno  ? Kine : he  ! Kine : yi  da  kech  ? Kine : awo  1 Ka  e ko : yi  fa  neke  wat  ? 
Ka  e ko:  awo.  Ka  wat  nek,  ka  tale  in,  ka  weki  Najak;  ka  hu  ko:  chdm  ya!  Kine: 
awo  ! Ka  yi  neni  ya  ! Kine : aw6  ! Ka  hu  dogg,  ka  e duggg,  ye  fa  wgt,  ka  Najak 
ko : yin  amin  a ? Kine : Najak,  yi  nuti  neng  ? Kine : awg  ! E ko : yi  dwata  hg  ? 
Rei  da  kech?  Kine:  awg!  Nu  ko:  neke  yin  ke  dyel?  Najak  ko:  e,  ya  ku  neke  dyel ; 
ya  da  rodg.  Kine:  de  kan  ki  Ahb  ? Kine:  e,  kani  ki  dghg.  Ka  reha  gat  ki  dong,  ka 
hi  kepe  ki  pi,  ka  pi  hi  rara  pin,  ka  chwe  hi  dona  yeje,  ki  hwgl  rech ; ka  ge  hi 
muti  yi  hu,  ka  hi  clnka  fomg,  ka  pi  hi  rara  pen.  Ka  hi  feka  feh  be  mut  ki  chwe, 
ki  hwgl  rech. 

Ka  Najak  wo  gin  tuke  in,  ka  ge  dwoti  mal,  kine:  aho?  Najak  ko:  hu  fa  kama 
wa  chdm?  Ka  e ko:  chamun  H ring  anan!  Nu  haje  Najak  fa  chet  beng.  Ka  wo 
gen  kofe  in  kine:  rehun!  Ka  wgman  e rihb,  reha  fote  gin.  Ka  Najak  e dghg.  Ka 
hu  kore  e budg,2i  ka  e beng,  ka  i chwbtb  kine:  Najak!  E kudg.  Kine:  Najak!  e 
kudg.  Ka  hu  ko : adi  ? Najak  a nbm.  Ka  bia  wgt,  ka  e ko : Najak ! E kudg.  Ka 
mach  kot,  ka  wgman  yote  in  ge  tok.  E ko:  buh!  Natyau  Najak!  Wate  gen  a kgle 
in!  Ka  Najak  ko:  a,  fate  yan  en?  Ka  fara  kwgm  Najak,  ka  Najak  e wahg.  Kine: 
hatyau  Najak,  e keta  ken  ? Ka  Najak  ko : fate  yan  en  ? Ka  hu  hi  fara  kwgme,  ka 
fa  make  in,  Najak  hi  wahg.  Ka  hu  kore  budg.  Ka  Najak  e kedg,  e kuchb  yi  hu. 

Ka  wgne  wita  pach,  ka  hu  eni  beng,  ka  yigi  yat  madgch,  madugh,  en  olam : 
cliuhe  gen  medg  ki  en.  Ka  Najak  kg : wu  ku  hi  ket  ta  yat,  yan  eni  fa  hu  ! Kine : 
e,  Najak  e chaka  fyet.  Najak  ko : 6,  ya  rum  ki  kwgp.25  Ka  hwgle  wotang  hi  keta 
wiy  yat,  ka  hu  e farg  ki  wotang.  Najak  ko:  a,  kwgfa  a line  wun  chi,  ka  je  wite  ge 
mum,  ka  e kedg.  Najak  keti  yi  hu,  ka  yige  dan  madugh  yu  yu  yu.  De  e kwgmg  ki 
kemg ; ka  hu  ko : ena  hate  hg  a yg  in?  E ko : nan  kwache  fi ! Ka  tote  ki  f;  ka  e 


214  Adventures  between  Men  and  Animals 



mado,  ka  e dubgo,  kd  e dggo,  ka  e logi  yejg.  Ka  hu  keta  gat  be  dioato  (dweto)  fi 

men  tale  nan  eni.  Ka  kol  yi  Najak , ka  ge  rehg,  ka  ge  wana  faeh. 

Ka  hu  beng,  ka  e ko : bull ! hah  ten  ge  keta  ge  ken  ? Ko : fate  hatyau  Najak  a 
kel  gen  ? Ka  e ben  hu  bia  pach  Najak,  ka  e yigi  nan  madoch,  be  wajo  ki  omia 
Najak.  Ka  hu  ko:  omia  Najak  agon ? Kine:  chwol  l Ka  omia  Najak  chwol,  ka  ge 
wajo.  Ka  Najak  e beng,  e ko:  buhl  e ko:  omia,  yi  re  rack  kinauf  Kuchl  ym  ena 
hu  ? Ka  hal  eni  ko:  kit,  yi  rack  kifyet.  Ka  Najak  ko:  mogi,  ya  rum  ke  kwgf. 
Ka  Najak  e kudo.  Ka  hal  eni  e neno,  ka  wan  gtl  yi  hu. 

Choti,  ka  hu  keta  fare,  ka  duki  omen  ywode  In,  l ywghg . Najak  ko:  yi  re?  Ko: 
ivah  a gol.  Ka  Najak  ko:  yd  clia  de  kobo  kme:  men  eni  (ani)  fane  hu;  de  anan 
yi  kobi  adi  ? E kudo.  Ka  Najak  e kedo,  ka  yigi  dan  duoh,  ka  e ben,  l chdto  keta 
fay  hu;  ka  whta  (wuta)  faeh,  ka  eko:  wei  a da  kal  eni  Kine:  kali  j wgk  l Ka  e 
beng,  ka  e ko : buh : ohimia,  yi  nuti  bedg  ken  ? Ka  hu  ko : yin  amen  ? Ka  e ko : ya 
fate  himiau,  a kill  ygmg  hake  dugh  ? Ka  e ko : o,  wija  chaka  wilg,  ka  hu  ywghg, 
chuhe  medg.  Ka  ge  wajg,  ge  ki  Najak;  kuche  hu;  e ko,  chggg  ne  hlmln.  Ka  Najak 
lida  mal,  ka  wan  omen  lete  In  ki  mal,  ka  Najak  e ko:  hernial  Kine:  e?  Kine:  ahg 
a ygm  fed  ki  wgt?  Nu  ko  kine:  fate  wan  omia  Najak?  Najak  e ko:  a yote  e yd 
ken  ? E ko:  ku  dwai  an,  ka  ria  yiga  nan  a dachg.  Ka  hu  ko : a gola  wane.  Najak 
e ko:  Ina  kal  In,  ka  de  ere  a fa  kiti  wgk  ? Ka  kite  wgk;  hu  ko:  de  ku  gware  agak  ? 
Kme : e,  fa  gwar,  u kor  yi  wa.  Ka  Nikah  e fechg  ko : de  kwgn  u tall  agon  ? Nu 
kine : a wol  en  ! Kine : a,  dgch. 

Ka  hu  ko : himia,  ya  keta  gat  be  dwetg  pi.  Ka  Najak  e ko : ket  l Ka  hu  e ko : 
ko  kot,  kor  wan  omia  Najak,  kifa  g gware  agak  l wei  6 tad  wd  ki  gin  cham.  Ka 
Najak  e dong  ki  tedgt,  ka  hu  keta  gat,  ka  Najak  wan  omen  kwahe  In;  ka  rei  ge 
agak,  ka  e farg,  ka  dggg  fate  gin.  Ka  omen  yote  In,  ka  wan  omen  kite,  ka  omen 
e dong. 

Ka  hu  beni  ki  gat,  ka  wane  yode  gg  tok,  ka  dan  eni  yot  e tok . Ka  hu  ywghg, 
kine:  buhl  yeha  hatyau  Najak l E ko:  Najak,  kora  but  kiye;  ya  fa  dok  ketel 
Choti,  ka  Najak  wei  yi  hu.  Ka  Najak  e don  ge  ki  omen.  Nu  e chogg,  fa  chiki 
dwgh. 

A woman  was  with  child,  and  she  bore  a child  (which  was  named  Nyajak). 
One  day  the  drum  was  beaten  in  a village  far  away.  The  people  went  to  dance 
to  the  drum,  this  village  (where  the  drum  was  being  beaten)  was  the  village 
of  a lion.  And  the  child  which  had  just  been  born  (too  wanted  to  go  to  dance). 
The  people  asked  her  (the  child,  a girl),  ”How,  why  are  you  saying,  you  also 
want  to  go?  You  are  still  so  small !“  She  said,  ’’Never  mind,  I will  go.“  This 
child  was  a jwgk.  It  went  with  the  people.  When  they  arrived  there,  it  began 
to  rain,  so  they  went  into  (’’slept  in“)  the  house  of  the  lion.  This  lion  was  a 
man.26  During  the  night  the  other  girls  (who  had  come  with  Nyajak)  slept,  but 


Nyajak  215 

llllllirilllllllllllllllllllllllllllllllllllllllllllfllllllllllllMlllllllllllllllllllllllllllllllllllllllllllllllllliilllllllllllllllllllllilillllllllillilllifllllilllllllllllllllllllllllllllMllllllllllillllllllllllllllllllllllllllllllllllll 

the  child  which  had  just  been  bom,  was  awake;  she  knew  that  the  man  was  a 

lion.  The  lion  wanted  to  open  the  hut  (where  the  girls  slept),  but  this  child 

(Nyajak)  asked  (from  within),  ’’Who  is  there ?"  The  lion  replied,  ’’Nyajak !“ 

The  child  answered,  ”Eh?“  The  lion  went  on,  ’’Are  you  still  awake ?"  Nyajak 

said,  ”1  am  not  yet  asleep. “ The  lion  questioned,  ’’Are  you  hungry?"  ”Yes,  I 

am.“  The  lion  went  on,  ’’Would  you  not  like  to  have  a ram  killed ?“  Nyajak 

answered,  ”Yes  I would.“  So  the  lion  killed  a ram;  he  cooked  it  and  gave  it 

Nyajak;  Nyajak  took  it.  Then  the  lion  said,  ’’Nyajak !“  She  replied,  ”Eh?“  ”Do 

eat!“  enjoined  the  lion.  She  answered,  ’’All  right !“  The  lion  added,  ’’And  then 

sleep !"  Nyajak  replied,  ’’All  right !“  The  lion  went  away  and  waited  some  time. 

Then  he  returned,  trying  to  open  the  house.  But  Nyajak  again  asked,  ’’Who 

areyou?“  The  lion  replied,  ’’Nyajak,  are  you  still  awake?"  Nyajak  said,  ”Yes, 

I am.“  The  lion  asked,  ’’Are  you  hungry?"  Nyajak  replied,  ”Yes,  I am," 

’’Would  you  not  like  to  have  an  ox  killed?"  asked  the  lion.  Nyajak  said,  ”Yes, 

I would."  So  an  ox  was  killed  and  was  cooked  by  him  and  given  to  Nyajak. 

The  lion  said,  ”Do  but  eat!"  Nyajak  replied,  ’’All  right!"  The  lion  turned 

away.  After  some  time  he  came  back  and  tried  to  open  the  hut.  Nyajak  asked, 

’’Who  are  you?"  The  lion  said,  ’’Nyajak,  are  you  still  awake?"  Nyajak  said, 

”Yes,  lam."  The  lion  inquired,  ’’What  do  you  want?  Are  you  hungry  ?“  Nyajak 

replied,  ”Yes,  I am."  The  lion  said,  ’’Have  a goat  killed !"  Nyajak  replied,  ”No, 

I won’t  have  a goat  killed,  I am  thirsty."  The  lion  asked,  ”In  what  shall  I bring 

water?"  Nyajak  said,  ’’Why,  bring  it  in  a basket!"  The  lion  ran  to  the  river- 

bank  with  a basket,  he  dipped  it  into  the  water,  but  the  water  streamed  down 

on  the  ground,  only  leeches  and  small  fish  remained  in  the  basket.  He  thrust 

them  out  and  dipped  the  basket  again,  but  the  water  flowed  out  on  the  ground, 

and  the  lion  sat  down  a second  time  to  pick  out  the  leeches  and  the  small 

fish. 

In  the  meantime  Nyajak  awakened  the  other  girls,  and  they  arose  asking, 
’’What  is  the  matter?"  Nyajak  said,  ”Is  not  the  lion  going  to  eat  us?"  Then  she 
said  to  them,  ”Eat  this  meat  (the  sheep  and  ox  which  the  lion  had  killed  for 
Nyajak) !"  Nyajak  knew  the  lion  would  not  come  back  quickly.  When  they 
had  eaten,  Nyajak  said  to  the  girls,  ’’Run  away!"  They  ran  away  home  to  their 
country.  Nyajak  alone  remained.  At  last  the  lion  was  tired  (of  dipping  water 
with  a basket),  and  he  came  calling,  ’’Nyajak,  are  you  asleep?"  He  came  into 
the  hut  saying,  ’’Nyajak!"  She  remained  silent.  The  lion  lighted  a fire,  and  he 
found  that  the  girls  had  gone.  He  said,  ’’This  cursed  Nyajak  has  led  her 
comrades  away."  Nyajak  replied,  ’’Why,  am  I not  here?"  The  lion  sprang  at 
Nyajak,  but  she  disappeared.  The  lion  cried,  ’’This  cursed  Nyajak,  where  has 
she  gone?"  Nyajak  replied,  ”Am  I not  here?"  The  lion  sprang  again  at  her, 


2i 6 Adventures  between  Men  and  Animals 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

but  did  not  catch  her,  Nyajak  had  disappeared.  At  last  the  lion  was  tired,  and 
Nyajak  went  away;  but  the  lion  did  not  know  it. 

The  girls  arrived  home.  And  the  lion  came  to  them;  he  had  turned  him- 
self into  a beautiful  big  tree,  an  olam  (a  sycomore  fig) ; the  girls  liked  him  very 
much.27  But  Nyajak  said,  ”Do  not  go  under  that  tree!  This  tree  is  a lion!“  * 
They  replied,  ’’Why,  Nyajak  begins  to  lie!“  Nyajak  said,  ’’All  right,  I shall 
say  no  more.“  The  girls  climbed  on  the  tree;  suddenly  the  lion  seized  them 
and  fled  away  with  them.  Then  Nyajak  said,  ’’Well,  what  did  I say  just 
now  (”my  talk  has  been  heard  by  you  exactly“)?“  The  people  were  much 
perplexed;  they  went  away.  But  Nyajak  went  to  the  lion,  she  turned  into  a 
very,  very  old  man,  she  went  limping  on  a crutch.  When  the  lion  saw  her,  he 
said,  ’’What  kind  of  man  is  this  old  person ?“  Nyajak  replied,  ”A  man  begging 
for  water. “ And  he  gave  her  water;  then  she  went  back.  But  presently  she  came 
back  again,  she  had  turned  into  a rat.  The  lion  had  just  gone  to  the  river-side 
to  fetch  water  in  order  to  cook  the  girls  whom  he  had  caught.  Nyajak  drove 
the  children  away  and  brought  them  home. 

When  the  lion  came  back,  he  asked,  ’’Why,  where  have  the  little  children 
gone?  Is  it  not  this  cursed  Nyajak  who  has  taken  them  away?“  And  the  lion 
came  into  the  village  of  Nyajak,  he  had  turned  into  a very  fine  girl,  he  came 
to  converse  with  the  brother  of  Nyajak.  The  lion  asked,  ’’Where  is  the  brother 
of  Nyajak?  Call  him!“  The  brother  of  Nyajak  was  called,  and  they  conversed 
together.  But  when  Nyajak  came,  she  exclaimed,  ”Oh  dear,  brother,  how  can 
you  do  such  a wicked  thing?  Do  you  not  know  this  is  a lion?“  The  boy  said, 
”Go  away,  you  are  a great  liar  (’’you  are  bad  with  lying“).“  Nyajak  replied, 
”It  is  your  own  affair,  I shall  say  no  more.“  And  Nyajak  remained  silent.  But 
while  the  boy  slept,  his  eye  was  taken  out  by  the  lion. 

That  is  all,  and  the  lion  went  home  to  his  village.  But  the  next  morning 
Nyajak  found  her  brother  weeping.  She  asked,  ”Why?“  The  boy  answered, 
”My  eye  has  been  taken  out!“  Nyajak  said,  ’’Did  I not  tell  you  this  man  is  a 
lion?  what  do  you  say  now?“  He  was  silent.  Nyajak  went  away,  she  turned 
herself  into  an  old  woman,  she  went  walking.  When  she  arrived  at  the  home 
of  the  lion,  she  cried,  ’’Here  is  a traveller  at  the  gate!“  The  lion  replied, 
’’Welcome !“  She  came  in  and  exclaimed,  ”Oh,  my  brother,  are  you  stillhere?“ 
The  lion  replied,  ’’Who  are  you?“  Nyajak  said,  ”Am  I not  your  sister  who 
had  been  carried  away  by  the  wind  a long  time  ago?“  The  lion  said,  ”Ah,  my! 

I had  almost  forgotten !“  The  lion  wept,  he  was  very  glad.  And  they  talked 
together.  The  lion  did  not  know  that  it  was  Nyajak,  he  believed  her  to  be  his 
sister.  And  Nyajak  looked  up  and  saw  the  eye  of  her  brother.  She  said,  ”My 
brother !“  The  lion  replied,  ”Eh?“  She  asked,  ’’What  is  it  makes  such  a bad 


Ajang  217 

Illlll1lilllllllllllllfll!!ll!lllillilll!!llllllllllllll]lllllllllll!llllllllllllll!lillilillllllll!l!illllllllllllllill!ll!l!flllllllllllllllllllli!lllllllllll!lllll!lllllllillllll!llllllllllllllllllllllllllllllllllilllllllllllll!lll!llil!l 

smell  in  the  house  ?“  The  lion  answered,  ”It  is  the  eye  of  the  brother  of  Nya- 
jak.“  Nyajak  asked,  ’’Where  did  you  find  that?"  He  answered,  ”1  brought  it, 
I had  turned  myself  into  a girl,  and  so  I took  out  his  eye.“  Nyajak  said,  ”As 
you  have  brought  it,  will  you  not  take  it  down  (and  show  it  to  me)?“  The  lion 
took  it  down,  saying  ’’But  mind,  lest  it  be  taken  by  the  crow!“  Nyajak  said, 
”No,  it  will  not  be  taken,  we  shall  watch  it."  Then  Nyajak  asked,  ’’But  where 
is  flour  for  cooking?"  The  lion  answered,  ”It  is  just  being  pounded."  Nyajak 
said,  ”Ah,  that  is  good." 

After  some  time  the  lion  said,  ’’Sister,  I am  going  to  the  river-side  to  fetch 
water."  Nyajak  said,  ”Go!"  The  lion  said,  ’’Take  heed,  watch  the  eye  of  the 
brother  of  Nyajak,  lest  it  be  taken  by  the  crow;  we  will  cook  it  together  with 
our  meal."  So  Nyajak  was  left  in  the  house,  while  the  lion  went  to  the  river. 
But  in  the  meantime  Nyajak  took  the  eye  of  her  brother  and  then  turned  her- 
self into  a crow;  she  flew  up  and  returned  into  her  native  country.  She  found 
her  brother,  put  his  eye  into  its  place,  and  so  her  brother  was  cured. 

When  the  lion  came  back  from  the  river,  he  found  that  the  eye  had  gone, 
and  he  saw  that  the  woman  was  also  gone.  He  began  crying,  ’’Alas,  you  cursed 
Nyajak!"  Then  he  said,  ”My  heart  is  tired  with  this  Nyajak,  I shall  never 
return  to  her."  That  is  all.  And  Nyajak  was  left  alone  by  the  lion,  she  lived 
with  her  brother.  The  lion  remained  in  his  place,  he  never  returned  anymore. 

89.  Ajang. 

JDacho  meko  wade  ckwbld  Ajan.  Rach  hi  6rok,  rok  gir,  de  tero  ben  ckune  gen 
rack  hi  en ; fa  nifuvo  by  el  ni  chaka  kwal.  Maye  yeje  fet , e ko:  nal  eni  gwoke  ydn 
kidi  ? Ka  e kedo,  i ckato  ki  nal  eni,  i kido  ki  gon,  kedo  kundo  gat . Ken  eni  lawd 
ckarb  ki  pack,  ka  ge  bedo  ki  tane  ndm,  Ka  maye  ywono,  e ko : buk  ! Ya  koba  kidi 
ki  wada  ? A fade  yeja  ! ere  bune  nan,  men  bi  go  wiki  en  ! 

Ka  jal  meko  e beno,  ka  e kb:  ddn,  yi  rb  ywon  f Kine:  yeja  fet  yi  wada,  wada 
ni  kwala  jamS  tbro ; de  yan  ya  kal  en,  u de  nan  go  weke  in.  Ka  jal  eni  ko:  u weke 
ydn,  u fete  ydn!  Ka  dacho  kiido.  E ko:  yi  ku  bbki,  u fete  ydn,  u ni  toti  kijdme, 
u fwoni  ydn  ki  gwbk.  E ko:  ken  far  dwai,  e ko:  ni  bi,  ka  yi  chwoti  kine:  wiy  nam! 
E ko : ya  u bi  wok.  E ko:  u jam , jame  wadi,  ge  ni  weka  yin.  Ka  e ko : dock  yau  ! 
Ka  jal  eni  kStd  ndm,  ge  Iwotb  ki  na  nal  eni,  ka  keta  nam.  Ka  ge  rbno. 

Ckoti,  ka  dan  eni  keta  pack ; ka  na  far  dwai,  ka  dan  eni  e beno,  ka  e ekwoto : 
wiy  nam!  Ka  jal  eni  yei,  ka  e beno,  ge  ki  na  nal  fen;  nal  ini  ckwe  ckarb ; maye 
ckune  medb.  Ka  ge  mata  ki  maye,  ka  maye  keta  pack;  ka  jal  eni  dog  a ndm. 

De  dan  a dacko  ckune  medo  ki  na  nal  ten.  Ka  nal  fen  i donb,  maye  ni  toti  ki 
jam  ki  ckan , ka  nal  eni  e dido  ki  dock  ki  gwok  jal  eni;  gwok  jal  eni  bine  a kwane 
nal  ini. 


218  Adventures  between  Men  and  Animals 

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Ka  hal  eni  tape  yi  ha  gol  jal  eni,  u ge  kepe  gen.  Ka  ge  kepo  ki  hal  eni.  Ka 
dan  eni  e ko : wa  fa  far  ? E ko:  e,  wa  fa  far  ! Kine : de  anan}  yi  u (yu)  gok  edi  ? 
Kine:  e,  kuche  yan!  Ka  nal  eni  wije  murno  ki  yi  yo,  men  keti  wok . 

Jal  eni  ket  be  welo,  De  dok  gir  ki  ye,  wate  bah  gir  ki  ye,  dyek  gir  ki  ye,  jam 
ben  ki  ye.  Ka  e ko : de  ya  keda  kidi  ? Dan  eni  ko : kwah  lot  jal  Ini,  ka  yi  ket,  yi 
u yite  ki  yo.  E ko:  u bine,  yi  ka  nhk,  u towe,  ka  yi  bi  wa  bedo.  Ka  nal  eni  e kedo, 
ka  maye  ywode,  ka  fyech  yi  maye  kine:  yi  re  ben?  Kine:  ya  bi,  cliuha  rack  kijal 
eni  yd  rum  ki  gwok.  Ka  e gMo  ki  fare,  ka  tero  hi  bia  ye,  ka  tero  bia  (bie)  be  heau 
ki  fi  ki  ye,  fige  a yih  ye,  e medo.  Ka  tero  todo  kine  Ajah  ya  fal  kun  a chine.  Ka 
jal  eni  e beiio,  ka  e yogo  obiro,  ka  e kiti  fi,  ka  weke  nal  eni,  e kuche  yi  dan  eni. 
Ka  hal  eni  e ko:  mayo  l Kine:  el  Kine:  fun  an  ku  kail  Ka  fun  eni  wii  ki  yi 
men.  Ka  hal  eni  dwodo  chama  keta  wok,  ka  reyi  ge  e yigo  dan,  ka  rind  bah  hal 
eni.  Ka  hal  eni  e yigo  chor , ka  e fhro ; ka  jal  eni  e yigo  chor,  ka  fara  bane.  Ka 
ge  kedo,  ge  riho.  Ka  reyi  gen  hi  makl,  ka  ge  hi  fado  ki  hal  eni.  Ka  hal  eni  yik 
agak,  ka  jal  eni  yik  agak,  ka  ge  kedo  ki  gon,  ka  hal  eni  demd  nam,  ka  dan  eni 
tone  a men  fen  yi  ha  gol  gin,  ka  jal  eni  dema  kwom  ton ; ka  yeje  toyi  yi  ton,  ka 
jal  eni  l tb,  ka  rep  ki  mach.  Ka  hal  eni  keta  be  dwai  maye  ki  jame,  ka  ha  gol  jal 
eni  yigi  chege,  ka  bahl  jal  eni  yigi  moge  kijam  ben . 

A woman  had  a son  whose  name  was  Ajang;  he  was  very  wicked  and 
did  many  evil  things.  All  people  were  dissatisfied  with  him.  Whenever  they 
planted  dura  and  it  began  to  ripen,  he  used  to  steal  it.  His  mother  was  tired 
with  him,  she  said,  ’’What  shall  I do  with  this  boy?“  She  went  away  with  her 
son  and  came  with  him  to  some  river.  The  place  was  very  far  away  from  their 
home.  They  sat  down  on  the  river-bank,  the  mother  began  to  cry,  saying,  ’’Alas, 
what  shall  I say  concerning  my  boy?  My  heart  is  tired  with  him.  Why,  if  only 
a crocodile  would  come,  I would  give  him  the  boy!“ 

Then  a man  came,  he  asked,  ’’Woman,  why  are  you  crying?“  She  answered, 
”My  heart  is  weary  with  my  son;  he  has  a habit  of  stealing  other  peoples’ 
property;  so  I have  brought  him  here  (thinking),  perhaps  there  might  be 
a crocodile  to  whom  I could  give  my  son.“  The  man  replied,  ’’Give  him  to 
me,  I will  educate  him.“  The  woman  remained  silent.  The  man  said,  ”Do  not 
be  afraid,  he  will  be  educated  by  me,  I will  give  him  goods,  I shall  teach  him 
to  work,  and  each  month  you  may  come  to  the  river  and  call  me,  ’Father  of 
the  river  !4  Then  I shall  come  out  and  give  you  the  goods  belonging  to  your 
son.u  The  woman  replied,  ’’All  right !“  So  the  man  went  into  the  river  with  the 
boy.  They  waded  into  the  water,  went  towards  the  middle,  and  dived  there. 

That  is  all,  and  the  woman  went  home.  When  one  month  had  passed,  she 
came  and  called,  ’’Father  of  the  river !“  The  man  at  once  replied  to  her  call 
and  he  came  out  with  the  hoy.  The  boy  was  very  fat;  so  the  mother  was 


Ajang  2io 

Niiiiliiiiiiiiiiitiiimiiiiiiiiiiiiiifiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim 

well  pleased.  They  greeted  the  mother,  and  then  she  went  home,  and  the  man 
with  the  boy  returned  to  the  river. 

The  mother  was  very  much  pleased  with  her  son  ; by  and  by  he  grew  up, 
and  each  time  (when  she  went  to  the  river)  the  mother  used  to  receive  some 
goods;  the  boy  was  very  diligent  in  learning  the  crafts  of  the  man;  he  mastered 
all  the  crafts  of  the  man. 

But  the  wife  of  this  man  (of  the  father  of  the  river)  tried  to  persuade  the 
boy  to  run  away  with  her.  She  asked  him,  ’’Shall  we  not  run  away?44  Again 
she  asked,  ’’What  would  you  do  here  any  longer?44  The  boy  replied,  ’’Why, 
I do  not  know.“  He  was  much  perplexed,  not  knowing  a way  which  might  lead 
them  out.  — The  man  had  gone  on  a journey.  But  he  had  plenty  of  cows,  many 
goats,  and  all  kinds  of  goods.  — Now  the  boy  asked,  ’’But  how  shall  I get 
out?44  The  woman  replied,  ’’Take  the  club  of  the  man  and  go,  and  you  will 
find  the  way.  If  he  comes,  kill  him,  so  that  he  dies ; then  come  back,  and  we 
will  live  together.4*  The  boy  went;  he  found  his  mother  and  was  asked  by  her, 
’’Why  do  you  come?44  He  answered,  ”1  am  very  much  dissatisfied  with  that 
man,  I have  stopped  working  with  him.44 

The  boy  built  a village,  in  which  he  lived;  and  the  people  used  to  come  to  him 
to  buy  water  from  him,  because  the  water  he  had  was  sweet.  But  the  people 
told  the  man  (the  father  of  the  river),  ’’Ajang  is  in  the  bush  yonder.44  So  the 
man  came,  he  turned  himself  into  a pot  which  he  filled  with  water.  The  mother 
of  Ajang  gave  him  the  pot,  she  did  not  know  the  pot  was  a man.  But  the  boy 
warned  his  mother,  ’’Mother!44  She  asked,  ”Eh?44  He  said,  ”Do  not  take  this 
pot!44  So  every  one  left  the  pot  alone.  The  boy  arose  to  go  out.  Then  the  pot 
turned  into  a man  and  ran  after  the  boy;  the  boy  now  turned  into  a vulture 
and  flew  away;  the  man  also  turned  into  a vulture  and  followed  him  flying. 
So  they  were  flying  in  the  air;  the  man  seized  the  boy  and  fell  on  him.  Then 
the  boy  turned  into  a crow,  but  the  man  also  became  a crow,  always  pursuing 
him;  at  last  the  boy  fell  into  the  river  (in  which  the  man’s  wife  was  still  living, 
waiting  for  the  return  of  the  boy).  The  wife  put  her  husband’s  spear  into  the 
ground,  her  husband  fell  on  the  spear,  his  belly  was  pierced  by  the  spear  so 
that  he  died;  and  he  was  put  into  the  fire  (’’was  seized  by  fire44).  Then  the  boy 
went  to  bring  some  of  the  goods  to  his  mother;  and  the  wife  of  the  man  became 
his  wife,  the  slaves  and  all  the  property  of  the  man  became  his. 

90.  The  Snake. 

Ka  je  mdko  e wblo,  ivelo  Maho , ka  ge  kedo,  ka  ge  wito,  ka  ge  wario  go,  ka  ge 
tona  yu  nwel,  ka  ge  fekafeh } ka  ge  ko : buhl  u pen  tieh  edi  ? Ka  twol  e beno , hwel, 


220  Adventures  between  Men  and  Animals 

iiititiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin^ 

ka  jal  akyelo  para  mal,  kine:  twol  ananl  Jal  akyel  ko:  a,  fate  twol,  ba  rit!  Kine: 
fate  twol  duon?  Ka  jal  eni  e riho,  ka  pana  godiyat;  ka  twol  e pecho,  kine : jal 
akyel  a keta  ken  ? Kine : kuchb  yan.  Kine : de  yi  re  don  f Kine : jal  e cha  e kobo 
kine:  yina  twol , de  yd  kb:  de  yi  ba  rit,  de  e ko:  yi  ba  twol ! Kine:  e,  ka  go  Mje, 
ka  e to.  Ka  twol  e kedo,  ka  jal  e beno  e lepe  lipo,  ka  keje  kohepih,  ka  nyeha  pen. 
Ka  twol  e beno , ka  e yabo,  jal  eni  tok,  ka  twol  e kedo,  ka  twol  kele  ton . Ka  twol 
para  mal,  ka  jal  eni  reha  pen,  ka  twol  e yabo,  yapa  jal  eni,  ka  e beno,  ka  duoga 
pen ; ka  gude  chote  pen,  ka  e to. 

Ka  jal  eni  bia  wok,  ka  keta  pacli.  Ka  e ko:  twol  a naga.  Jal  acha  a kdje!  Ka 
je  ko : e,  dan  neke  yin  ! Kine : ku  kope  yd  kopo,  kine : twol  a bia  cha,  de  e reh  wa. 
Ka  e ko:  che  gon  a rit ! Ka  ya  ko:  twol  duon ! A bint,  a nage  dan,  a kida,  a yoda 
dan  a to.  A kwoha  kija,  a ben  twol,  a kela  ki  ton,  a towe.  A kobije:  kede  let  wa. 
A ketje,  a yode,  e to.  A kobije  kine:  o,  dock,  dwai  wat ! A kal  wat,  a lame,  a 
chwbp  gin,  a gwen  ckuwi,  a kal  kipack.  A ywok  dan,  a dwai  chu  hwel,  a 16 gg  wal. 

Some  people  travelled  to  Maho.  As  they  were  walking  and  had  reached  a certain 
place,  they  lost  their  way.  They  turned  aside  at  the  trace  of  a snake.  At  last 
they  sat  down,  saying,  ’’Why,  what  shall  we  do  in  this  country?"  Then  a snake 
came,  a hwel;  one  of  the  men  at  once  jumped  up,  crying,  ’’There’s  a snake!" 
The  other  one  said,  ”0h  no,  it  is  not  a snake,  it  is  a king!"  His  friend  said, 
”Is  it  not  a big  snake?"  This  man  ran  away,  he  hid  himself  behind  a tree.  The 
snake  said  to  the  one  who  remained,  ’’Where  has  the  other  man  gone?"  He  ans- 
wered, ”1  do  not  know."  Again  she  asked,  ’’But  why  do  you  remain?"  He 
answered,  ’’That  man  said  you  were  a snake,  but  I said  you  were  a king;  he 
said  again  you  were  a snake."  The  snake  only  replied,  ”Eh?“  then  she  bit 
him,  and  he  died. 

When  the  snake  had  gone  away,  the  other  man  came  crawling  cautiously; 
he  had  dug  a hole  at  his  place ; he  made  it  deep  in  the  earth.  The  snake  came 
and  searched,  but  the  man  was  not  there.  While  she  was  going  away,  she  was 
stabbed  by  the  man;  she  jumped  up,  the  man  ran  into  his  hole.  The  snake  was 
searching,  she  searched  for  the  man.  At  last  she  came  down,  in  falling  her 
belly  was  thrown  violently  on  the  earth,  and  she  died! 

Then  the  man  came  out  and  went  home.  He  told  the  people,  ”1  have  killed 
a snake!  The  man  who  accompanied  me,  was  bitten  by  her!"  The  people 
replied,  ”Ah,  you  have  killed  that  man."  He  answered^  ’’Did  I not  tell  him, 
’there  is  a snake  coming,  let  us  run!?1  But  he  said,  ’No,  it  is  a king!4  I said, 
’No,  it  is  a great  snake!4  The  snake  came,  she  killed  the  man,  I ran  away,  and 
when  I came  back,  I found  the  man  dead.  After  that  I dug  a hole  in  the  place 
where  I was,  and  when  the  snake  came,  she  was  stabbed  by  me  with  the  spear, 
and  she  died."  The  people  said,  ’’Let  us  go  and  see  it!"  The  people  went  and 


Cr o co dile  Hunter  221 

llllllllilll!lilllllllllllllllllllllilllllllillll!!llill!llllllllllllllllllllll)l<lillilllllllllilllllllilllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllillllillllllilllllllillllllllllllillllllll!lllllllllllllllllllllllllilll!llll 

found  (him  i.  e.  the  man,  or,  the  snake  ? probably  the  latter)  dead.  They  said, 
’’Why,  all  right,  bring  oxen!“  And  oxen  were  brought,  they  prayed,  then  the 
oxen  were  speared.  They  picked  the  bones  of  the  man  up,  and  brought  them 
home.  The  women  wept  (mourned).  They  brought  the  bones  of  the  snake  too, 
they  became  a charm. 


91.  The  Crocodile  Hunter. 

Nan  mekg  rack  ki  make  je;  ka  oyino  dwai;  ka  oyino  beng,  ka  e kang  gwok , ka 
gwok  mak  fen  ki  bute  nam.  Ka  gwok  e ywghg  ywgh,  ka  nan  e lino , ka  e chiu,  ka 
e ben  e ring,  cham  t sliahg , ka  e rbhb.  Jal  eni  e budo  ki  yey  lum,  ka  nan  para  mal, 
ka  kel  yi  jal  mi,  ka  nan  far  a nam.  Ka  je  ben,  ka  make  yi  tero,  ka  tel  yi  terg, 
chama  wane  da  (do)  wok.  Ka  chike  kblo,  ka  tol  shote  yi  nan,  ka  e kedo  nan. 

Ka  jal  eni  e dohb,  chuhe  rack.  Ka  nan  e Mdo,  ka  jal  eni  e kedo,  e keau  ki  yei . 
Ka  wita  pach  mekg,  ka  e heau  ki  gin  cham,  ka  do  g&  yi  yei,  ka  S chdtb,  ka  hah 
yot  (yut)  e witi  fote  gin ; hah  beda  dan.  Ka  jal  bia  wok,  ka  keta  pach,  ka  keta 
gol  hah.  Ka  e bedo  ki  da  kal,  ka  6 chwotb  kme:  wel  a da  kal  eni  Ka  chwol  kme: 
bi  kail  Ka  e beno,  ka  feka  fen,  ka  tote  ki  gin  cham,  kd  e chamb,  ka  tote  ki  mo  go 
gir,  ka  e rnado,  ka  e buto.  Ka  lida  mal,  ka  leho  letb  in  ki  mal;  ka  leh  akyelo  lete 
en  ki  mal.  Choti,  ka  hal  eni  e fecho  kme : han,  ka  e yei.  Kme : jal  gol  un  e kete 
keh?  Kme  a ket  de  pach l Kine:  chwol l Ka  e dwai.  Kme:  y a chwol  yi  men  t Kme: 
yi  chwol  yi  well  Ka  e beno,  ka  ge  mato.  Ka  e ko:  omya,  yi  bia  keh  f E ko:  ya 
kala  fote  malaulau;  e ko:  ya  bi  be  yafa  leho.  E ko:  ya  kela  hah,  hah  marach  ki 
cham  ki  je ; e ko : ya  chaka  yaf,  kg : fan  en  a leda  lehg  ki  mal,  ki  men  akyelg.  E 
ko:  de  shwgla,  hah  a to;  de  yi  kobi  adi?  fa  wiki  yan?  Ka  jal  eni  ko:  hah  eni 
beda  dan.  E ko : fate  yan  en,  ena  kele  yin  ? E ko:  tgh  fa  lete  yin  ki  wan  buta?  Ki 
men  akyel  a wan  ywota  en  l Ka  jal  eni  e buggg,  e dali  yi  kwop.  E ko : yi  u dok 
be  neke  hah  keti ? E ko:  e,  ya  fa  dok.  Ka  ge  kwahg  wgk,  ka  ge  wekL  E ko:  ha 
hah  maten,  e ko,  keh  u nagi,  e ko:  ggli  u tyike  yan.  Ka  jal  eni  ko:  e,  ya  fa  dok 
ki  neke  hah.  Ka  hah  e ko:  ara,  ket l Choti,  ka  hal  e kedo.  De  e bbko,  e chggg,  fa 
chika  neke  hah. 

A crocodile  was  very  bad  in  catching  people  (caught  very  many  people). 
And  a crocodile  hunter  was  sent  for.  The  crocodile  hunter  came;  he  took  a 
dog  and  tied  it  to  the  ground  on  the  side  of  the  river.  The  dog  began  howling 
at  once;  the  crocodile  heard  it  and  came  to  the  surface.  It  came  running,  and 
when  it  was  near  enough,  it  dived  again.  The  hunter  was  lying  amidst  the 
grass.  When  the  crocodile  jumped  up  (to  catch  the  dog),  it  was  stabbed  by  the 
man;  the  crocodile  jumped  back  into  the  river.  But  people  came,  and  the 
crocodile  was  caught  by  them  and  pulled  out.  When  they  were  near  the  river 


222  Adventzires  between  Men  and  Animals 



bank,  they  stabbed  it  a second  time;  but  then  the  rope  was  broken  by  the 

crocodile,  and  it  swam  away. 

The  man  was  left  on  the  river-bank;  he  was  vexed.  When  the  crocodile  had 
gone  away,  the  man  also  went;  he  rowed  a boat  and  came  to  a village,  and 
brought  food,  then  he  returned  to  his  boat,  and  went  on  rowing.  And  he  found 
out  the  crocodile  had  gone  home  to  its  own  country.  This  crocodile  was  a 
man.  And  the  man  left  his  boat  and  went  into  a certain  village.  He  went  into 
the  enclosure  of  the  crocodile  (but  without  knowing  that  it  was  the  crocodile's). 
He  remained  outside  the  fence  and  called  out,  ”A  traveller  is  at  the  gate!“ 
From  inside  some  one  called,  ’’Come  in!“  He  came  and  sat  down.  Food  was 
given  to  him,  and  he  ate,  much  beer  was  given  to  him,  and  he  drank.  Then  he 
lay  down.  When  he  looked  up,  he  saw  a harpoon  above  (sticking  in  the  roof 
of  the  hut);  and  he  saw  still  another  harpoon  above.  The  man  asked,  ”Girl!“ 
She  answered,  and  he  went  on,  ’’Where  has  the  man  of  your  home  gone?44 
(Only  the  girl  was  at  home).  She  replied,  ”He  has  gone  into  the  village.44  He 
said,  ’’Call  him.“  So  she  sent  for  him.  The  man  asked,  ”By  whom  am  I called ?“ 
He  was  answered,  ”By  a traveller/1 2 3 4 5  He  came,  and  they  saluted  each  other.  The 
man  asked,  ’’Brother,  where  do  you  come  from?44  The  crocodile  hunter  ans- 
wered, ”1  come  from  a very  distant  country,  I have  come  to  search  a harpoon, 
I stabbed  a crocodile,  a crocodile  which  was  famous  for  having  eaten  many 
people.  When  I was  searching,  I saw  a harpoon  in  this  place,  above  there;  and 
I saw  another  one  too.  But  I thought,  the  crocodile  was  dead  (and  now  I find 
here  my  two  harpoons  with  which  I stabbed  the  crocodile) ! What  do  you  say 
of  that?  Will  you  not  give  them  to  me?“  The  man  said,  ’’This  crocodile  was  a 
man!  Is  it  not  I who  was  stabbed  by  you?  Do  you  not  see  the  spear-wound 
in  my  side,  and  the  other  one  in  my  arm-pit  here?44  When  the  man  heard  that, 
he  was  afraid;  he  did  not  know  what  to  say.  The  other  asked  him,  ’’Will 
you  ever  again  go  to  hunt  crocodiles?44  He  said,  ”No,  I shall  not  do  it  again.44 
Then  the  man  took  the  harpoons  down  and  gave  them  to  him.  But  he  said, 
”If  you  kill  even  a small  crocodile  child,  I shall  finish  up  your  whole  family!44 
But  the  crocodile  hunter  said,  ”No,  I shall  not  kill  crocodiles  any  more.44  Then 
the  crocodile  said,  ’’Well,  go!44  That  is  all,  the  man  went  away.  But  he  was 
afraid,  he  kept  to  his  word,  he  never  killed  crocodiles  again. 


1 ’’they  seized  two  days“  : they  passed  two  days,  two  days  passed. 

2 ’’they  found  women  only  tliem“ : they  found  only  women. 

3 if  (you)  go  home. 

4 if  you  do  not  tell;  in  conditional  negative  sentences  ku  generally  is  used. 

5 Taking  the  stranger’s  question  for  an  insult. 

8 ’’and  the  mouth  of  one  calabash,  and  he  opened  it“. 


Remarks  223 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

7 nu  has  low  tone;  here  a high  tone  is  added  to  it  representing  the  e ”he“,  which  is  dropped* 
hut  its  tone  is  preserved. 

8 ”he  is  man  where ?“  of  which  place  is  this  man?  ken  originally  means  place. 

9 ”he  was  not  known  to  his  father,  but  he,  his  father  was  known  to  him/4 

10  Probably  the  wife  of  the  lion. 

11  This  is  to  show  that  not  a single  person  (lion),  not  even  the  cripples,  the  blind  and  the  deaf, 
remained  at  home. 

12  They  were  left  because  they  could  not  dance,  and  so  did  not  fall  into  the  pit. 

13  Who  these  slaves  are,  and  why  the  cattle  without  horns  were  killed,  is  not  clear. 

14  The  leopard  skin  is  the  royal  robe. 

15  This  story  vividly  recalls  that  of  Genesis  chapter  37,  and  42 — 46. 

16  from  tugo. 

17  Such  was  the  dowry  in  ’’the  good  old  time/4 

18  instead  of  chyete  yi. 

19  of  course  he  ought  to  have  said,  ”his  testicles  are  as  big  as  this  pot,44  and,  ’’who  has  a necklace 
on  his  neck.44  Apparently  from  excitement  and  confusion  the  man  misplaces  his  words. 

20  gik. 

21  From  exhaustion. 

22  from  dacho . 

23  will  you  not  have  killed  a ram? 

24  and  the  lion,  his  breast  was  tired. 

25  I have  finished  with  talking,  that  is : I shall  say  no  more,  (since  you  will  not  hear) ! 

26  Was  a man  who  was  able  to  change  himself  into  a lion,  and  into  a tree;  see  below. 

27  The  olam  is  a tree  with  a broad,  beautiful  shady  crown. 


224  Anecdotes 

llll"IIIIIIIIIIIIHI!llllllllllllllllilllllllllllllllllllllllllll!l!lllllllllll!llllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllll!llllllillllllllllllllllllllllllllllllllllllltlllllllllll||||||||||||||||||||||||||||||||||||||| 


xiii.  ANECDOTES. 

92.  The  Travellers. 

Jgk  akyelg  i wblg,  ka  ge  make  yi  kech . Mo  go  nut  ki  yi  gen,  men  ye  da  atep , e 
fan , ka  jal  akyel  chyehe  tek,  beda  goro,  jal  akyel  hi  cham  ki  rei  moke.  Ka  go  ni 
fyejo  kine:  owa,  yi  fa  tote  ki  rei  moki  ? Kine:  e,  ya  ku  tote . 1 Ka  jal  eni  e kudo, 
Ka  ni  wei  bedg  ki  kech.  Ka  ni  chika  f Velio  duki,  kine:  jal  owa,  yi  fa  tote  ? Ka  e 
ko : Ki  rei  moka  wala  ki  rei  moki : Kine : e,  ke  rei  moki.  Kine : ya  ku  tote.  Ka  ni 
chiki  fyechg  kine:  owa,  yi  fa  tote?  Kine:  ki  rei  moka  wala  ki  rei  moki ? Kine:  e, 
ki  rei  moka.  Ko:  tote  yan  ki  ha-maten ,2  ka  tote  ki  rei  moke.  Kuche  en,  gon  a 
moke.  E homo  to ; ka  e chamo,  ka  e yang,  ka  e duodg,  ka  ni  wajo,  ka  chika  fyecho, 
kine:  yi  fa  tote  yi  mg  go  ? Kine:  rei  mgka  wala  rei  mgki?  Kine  rei  mgka.  Ka  tote 
ki  rti  mgke,  ka  e cliamg. 

Ka  duki  ko ; wa  ket ! Kine : awo  ! Jal  eni  e chwe ; chama  liwal  atebe,  ka  atebe 
yote  en9  mgge  dgh  e ngk.  Kine:  e9  mgk  a cham  yi  men?  Nal  eni  ko:  men  an  ni 
chame  yin  ki  chahi.  Kine : e,  ere  mgka  nuti  wei  yin  ? Kine : 6,  ken  de  tgu  M yi 
kech,  mgh  eni  fa  re  dgh  ki  fen  ? yi  re  cham  adi  ? Ka  h kiidb. 

Choti , ka  keti  fote  gSn,  ka  wita  pach,  ka  tyeh  ggle  ydte  in,  e hivgl  ki  ha-wade, 
ka  nal  akyel  ha-ggl  yote  ggn  hwolg  ki  ha-hare.  Tyeh  eni  chuhe  gen  medg,  ki  rei  e 
gen  ygka  (ygga)  mat,  kine:  ha-wada  u dong  cha  mekg , ki  nan  hari  ke  wei  home 
rei  gin,  kifa  wa  mat. 

A dghi  hal  ten,  ka  ge  hwgm,  ka  ge  bedg  ki  gol  gin,  ka  ggl  gin  e yigi  kybl.  A 
chok. 

Two  men  were  travelling  together.  On  their  way  they  became  hungry,  but 
they  had  food  with  them;  each  had  a hag  full  of  food.  But  one  man  was  stingy, 
he  was  a niggard.  But  the  other  man  used  to  eat  of  his  food.  And  he  asked 
his  companion,  saying,  ’’Brother,  shall  I not  give  you  of  your  food?"  He  replied, 
”No,  don’t  give  me!“  His  friend  was  silent;  he  left  his  friend  hungering.  But 
the  next  day  he  asked  him  again,  ’’Man,  brother,  shall  I not  give  you?"  He 
replied,  ”Of  my  food  or  of  yours?"  The  friend  answered,  ’’Why,  of  yours." 
He  replied,  ’’Don’t  give  me!"  Again  he  asked,  ’’Shall  I not  give  you?"  He 
asked,  ”Of  my  own  or  of  yours?"  He  answered,  ’’Well,  of  mine."  Then  he  said, 
’’Give  me  a little!"  And  he  gave  him  of  his  (of  the  stingy  one’s).  But  the  stingy 
one  did  not  know  that  it  was  of  his  own.  He  was  almost  dying  of  hunger,  so 
he  ate.  When  he  had  had  enough,  he  rose  and  began  to  talk.  The  next  day  his 
friend  asked  him  once  more,  ’’Shall  I not  give  you  some  food?"  He  replied, 
”Of  mine  or  of  yours?"  The  friend  said,  ”Of  mine."  But  he  again  gave  him  of 


1 ”1  will  not  be  given41 ; ’’may  I not  be  given44. 

3 ”a  small  child44,  that  is : a little  bit. 


A Goat-story  225 

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his  (the  stingy  one’s),  and  he  ate.  The  next  morning  he  said,  ’’Let  us  go!“  His 
friend  replied,  ’’All  right. “ He  had  recovered  his  strength;  he  wanted  to  feel  his 
bag.  When  he  found  that  there  was  hut  a little  left  in  his  bag,  he  asked,  ’’Why, 
who  has  eaten  my  food?"  His  friend  said,  ’’You  yourself  have  eaten  of  it 
every  day."  He  replied,  ”How,  did  you  not  leave  untouched  my  food?"  The 
friend  said,  ”If  you  had  died  of  hunger,  for  what  reason  should  that  food  have 
been  left?  what  should  you  have  done  with  it?"  The  man  was  silent. 

That  is  all,  and  they  went  into  their  country.  When  they  arrived  in  their 
village,  they  found  that  both  their  wives  had  born  children,  one  a girl  and  one 
a boy.  So  they  were  both  very  glad,  and  they  became  friends.  The  stingy  one 
said  to  his  friend,  ’’Friend,  some  day  when  my  son  has  grown  up,  then  let  him 
marry  your  daughter,  because  we  are  friends." 

The  girl  grew  up,  and  they  married,  and  they  lived  in  both  their  homes  (in- 
habited the  homes  of  both  their  parents),  and  their  homes  became  one.  It  is 
finished. 

93.  A Goat-story. 

Dyel  a kalo  ki  Tuno  ki  Achete-gwok , ka  kita  Akuruwar,  ka  dyel  e loyb , ka  hi 
tona  fan,  ka  hi  neno,  ka  hi  hwolo.  Ka  duki  dyel  hi  kido,  hi  kedo  fan,  ka  hi  hwolo, 
ka  hi  dwodo , ka  hi  keta  fan,  ka  hi  hwolo.  Duki  ka  hi  dwodo  ki  hwole  ki  bane,  ka 
hi  keta  fan,  ka  hi  hwblb,  ka  hi  neno,  ka  hi  dwodo  H hwole  ke  bane,  ka  gite  Tuno 
Achete-gwok,  hwole  gtr. 

A goat  was  brought  from  Tuno  Achete-gwok,  it  was  brought  to  Akuruwar; 
there  the  goat  ran  away  and  turned  to  a certain  village,  there  it  stayed  (for  some 
time)  and  brought  forth  young  ones.  The  next  day  the  goat  went  away,  it  went 
to  another  village  and  brought  forth  young  ones  again.  After  that  it  arose, 
went  to  some  village  and  brought  forth  young  ones.  The  next  day  it  arose, 
with  all  its  young  ones  behind  it;  it  went  to  another  village,  there  it  brought 
forth  young  ones ; it  stayed  there  for  some  time  and  then  arose  with  its  young 
ones  behind  it.  At  last  it  arrived  again  at  Tuno  Achete-gwok,  with  plenty  of 
young  ones. 

94.  The  Glutton. 

Feh  da  Mch,  kech  maduoh.  Dejal  akyelo  ye  bu  by  el,  de  hi  chama  buy.  Ka  by  el 
e dong,  ka  by  el  e eke  go,  ka  dake  kech  gen  ki  by  el,  ka  hi  cham  ki  abwok,  M nor,  ki 
him.  Ka  by  el  chegg,  ka  ha  gole  kofe  kvne : tadi  gin  cham  maduoh  ! Ka  yi  noch  ki 
byel,  ka  yi  bak  ki  abwok,  ka  yi  noch  ki  nor,  ka  yi  kyet  ki  omot,  ka  yi  kyet  ki  him, 
ka  yi  tth  ki  maha  math!  Ka  ge  turn , ka  gik  eni  kal,  ko:  chip  hima  ka!  Ka  f&lb 
fake  bn,  ka  e chamo;  ka  hi  chiki  cliamd  ken,  ka  hi  chaka  keh.  Ka  e yaho,  ka  e ko: 

WESTERMANN,  The  Shilluk  People.  1 5 


226  Anecdotes 

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cliam  ! e kobe  kete.  Yeje  bah  chain,  ko : yi  to  tin ! Yeje  bah.  Ka  falo  kwahb  in,  e 
ko : otyen  yi  hi  chama  bup,  de  kora  but  ki  yi,  e,  charn ! Yeje  bane  cham ; ka  yeje 
chwope  in,  ka  e to. 

There  was  a famine,  a great  famine.  One  man  had  no  more  dura,  he  used 
to  eat  mud.  When  the  (new)  dura  had  grown  up  and  it  ripened,  and  the  time 
had  come  for  the  people  to  rub  dura-ears  in  their  hands,  and  they  ate  the  new 
dura,  and  maize,  and  beans,  and  sesame,  and  the  dura  was  quite  ripe,  then  this 
man  said  to  his  wife,  "Prepare  a great  meal,  boil  dura,  and  cook  maize,  and 
boil  beans,  and  roast  green  dura,  and  roast  sesame,  and  prepare  vegetables 
too.“  When  all  these  things  were  ready,  the  woman  brought  them.  He 
said  to  her,  "Put  them  before  me!“  Then  he  sharpened  his  knife  and  began 
to  eat.  He  ate,  now  from  this,  now  from  some  other  dish.  When  he  was  filled, 
he  said,  "Eat!“  — He  said  this  to  himself.  — But  his  belly  refused  to  eat  any 
more,  it  said,  "You  will  die  at  once!“  His  belly  refused.  Then  he  took  the 
knife  and  said,  "Formerly  you  (belly)  used  to  eat  mud,  and  I was  tired  with 
you,  why,  eat!“  But  his  belly  refused  to  eat.  He  took  his  knife  and  stabbed  his 
belly,  and  he  died. 

95.  Bachet. 

Ye  1 jal  met  rit,  ye  da  wat  bane,  nine  Bachet;  wen  chune  me  do.  Ka  Bachet  gete 
kifare,  ka  e bedo  wai,  en  a jag 0.  Ka  tiro  chune  gen  yigi  mardch  ki  Bachet;  ka 
ge  hi  bie  bi  goh.  Ka  Bachet  hi  chwol,  ka  e beno,  i tybto  ki  kot.  Ka  hi  fyit  che  yi 
rvt  kine : aho  a tyiti  ? Kine : wuo  ! Kine : ya  bie  b~£  gyer  ki  kal.  Ka  rit  e kb : wat 
band,  wiji  nhti  wilo  ki  gyer  ki  gold  ? Ka  rit  chune  yiga  marach  ki  tiro,  kine:  wu 
chaga  fyet.  Ka  hal  eni  wii  dbgi  fare,  ka  keta  fare. 

Ka  tirb  hi  foie  in,  ka  jdme  tiro  hi  kapi  in.  Ka  tiro  hi  bie  be.  goh.  Ka  hi  chwol, 
kine : kofi  Bachet,  ku  bi  i yd  wiy  kyeh,  ka  ku  bi  i chdta  tyili.  Ka  Bachet  ben,  e 
chato  ki  wiy  kyeh,  cha  fach  i chaho,  ka  yina  wok  ki  wiy  kyeh,  ka  tyel  akyilb  weye 
wiy  kyeh,  ka  tyel  akyilb  yeha  fin,  ka  e ben  i chato.  Ka  rit  e ko:  d gin  ahb  a gwok 
ki  yin  kinau  f Ka  e kb : fate  yin  a kop  kine : yd  ku  chatj  ki  wiy  kyeh,  kine : yd  ku 
chati  ki  fin  f A wiya  tyela  dkyel  ki  wiy  kyeh,  a weya  tyela  akyel  ki  fen.  Ka  rit  i 
hito,  ka  e kb : yi  bot,  yi  fa  neke  yan ; ket  dok  fari  ! 

Ka  Bachet  do.  go.  Ka  do  go  yi  kwopi,  ka  tyeh  ini  bie  bi  goh  yi  rit.  Ka  rib  e ko: 
Bachet  u neke  yan  de  chan  tin  ! Kine  kedunl  Ka  gi  kido.  Kine:  kdne  meno  ki  ton 
gyeno!  wu  beno ! Ka  men  hi  kdno  (kanb).  Ka  Bachet  dwdi,  Bachet  fa  ktpe  yi  rit. 
Ka  b beno,  e bu  ton  gyeno,  md  kale  en.  Ka  rit  e kb : nan  ku  hwol  ki  ton  gyeno, 
nag  a nagb ! JDwoti  mall  Ka  dan  hi  dwota  mdl,  ka  ton  gyeno  hi  wei  fin.  Tirb 
bbnb  a dwoti  mal,  ka  Bachet  e doho.  Ka  rit  e ko:  Bachet,  yi  re  fa  dwot  f E kudo. 
Kine : Bachet,  yi  re  fa  dwot  f Ka  Bachet  dwota  mal,  ka  ton  gyeno  bbgbn,  men  don 


Ye  ”he“  has  here  rather  the  sense  of  ’’there  was“. 


Backet  227 

iiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

hi  fen.  Ka  Bachet  chyShS  tene,  ha  e ywoh , hine:  o,  6,  of  Ka  rit  e fecho  hint!  and, 
Bachet , en  a gwohe  yi  hlnau  f Bachet  hine : gyen  ni  hwblb  ge  hite  gin,  ge  bun 
otwon ? fa  hi  hwolf  Ka  e ho:  ard  (erS),  yd  fa  otwon ? Ka  rit  e to  yi  hyerb,  e ho: 
yi  but,  het,  doh  f aril 

There  was  a man.  a king,  he  had  a slave  whose  name  was  Bachet.  He  liked 
him  much.  He  built  a village  for  Bachet  at  a separate  place,  where  Bachet 
became  chief.  But  the  people  of  the  village  were  dissatisfied  with  Bachet,  and 
they  came  to  the  king  to  complain.  Bachet  was  called  by  the  king,  and  he  came 
carrying  thorns  (such  as  are  used  in  house-building).  The  king  asked  him,  ’’What 
are  you  carrying  there  ?“  He  answered,  ”My  lord,  I come  to  make  a fence  (for 
you)-44  The  king  replied,  ”Ah,  my  slave,  you  still  think  of  building  me  a fence?44 
And  the  king  became  angry  with  the  people  and  said,  ’’You  lie!44  He  let 
Bachet  return,  and  he  went  to  his  village. 

And  (again)  the  people  were  beaten  by  their  chief  Bachet,  and  their  property 
was  taken  by  him.  So  they  went  again  to  complain  of  him.  The  king  gave  order 
to  call  him,  saying,  ’’Tell  Bachet,  he  must  not  come  on  horseback,  and  he  must 
not  come  on  foot  either. 44  And  Bachet  came  riding  on  horseback,  but  when  he 
approached  the  village,  he  alighted  from  the  horse;  he  left  one  foot  on  the 
horse,  and  one  foot  was  on  the  earth.  So  he  approached  walking.  The  king 
asked,  ’’What  is  that?  why  are  you  doing  thus?“  He  answered,  ’’Did  not  you 
give  order,  I must  not  come  on  horseback,  nor  on  foot  either?  Therefore  I 
left  one  foot  on  the  horse,  and  am  walking  with  the  other. “ The  king  laughed 
saying,  ’’You  are  a clever  one!  you  shall  not  be  killed,  go,  return  to  your 
village/4 

Bachet  returned,  but  he  went  on  in  the  same  manner  (troubling  his  people). 
The  people  came  again  complaining  to  the  king.  The  king  replied,  ’’Bachet 
shall  be  killed  this  very  day!44  Then  he  said,  ”Go!  every  one  of  you  bring  a 
hen-egg,  and  then  come  back/4  So  every  one  brought  an  egg.  But  this  order 
of  the  king  had  not  been  told  Bachet,  and  so  he  came  without  an  egg.  When 
they  were  all  assembled,  the  king  said,  ’’Every  one  who  does  not  lay  an  egg, 
shall  surely  die ! Rise  up !“  So  every  one  rose  up,  leaving  his  egg  on  the  ground. 
All  the  people  rose  up,  only  Bachet  remained  seated.  The  king  asked,  ’’Bachet, 
why  do  you  not  rise  up  ?“  He  was  silent.  Again  he  asked,  ’’Bachet,  why  do 
you  not  rise?*4  Then  Bachet  arose,  but  there  was  no  egg  under  him.  Bachet 
stretched  out  his  hands  crying,  ”0  o oh!44  The  king  asked,  ’’What  is  it, 
Bachet,  that  you  are  doing  thus?44  Bachet  replied,  ”Do  you  think  all  these  could 
have  laid  an  egg  by  themselves,  if  there  had  not  been  a cock?  Well,  I am  the 
cock!4>  The  king  almost  died  with  laughing;  he  said,  ’’You  are  a clever  one, 
go,  return  to  your  village!441 

15* 

* As  the  name  of  the  hero  shows,  this  story  is  of  Arabic  origin. 


22$  Anecdotes 

Illllllllllllllllll Illllilllllllllllllllllllllllll hi 

96.  The  Country  Where  Death  is  Not. 

Jal  mekg  maye  nut.  De  maye  ko,  chame  boko  to,  chama  dwata  fwone  bu  to. 
Wade  ko:  fwone  bun  to  e yen  kun  ? Kine:  i,  kal  yan,  nut ! Dan  eni  ba  yu. 

Ka  ge  kidb,  fon  eni  laulaulau,  fwone  yey  bu  tb.  Ka  hi  tona  pack  meko,  ka  hi 
kwachgpi,  ka  ge  ni  tote,  ka  hal  eni  peclib  kine:  to  nut  kifon?  Kine:  e,  yi  kola 
ken,  ena  fyehe  to?  Ka  e ko:  may  a boko  to;  may  a dwata  f one  bu  to.  Kine:  e,  kedun! 
Ka  ge  ni  kedo,  ka  ge  ni  tona  fan  kete,  ka  ge  ni  feclio.  Kine : i,  yina  hate  no,  ena 
fyen  to  ? e,  kedun ; to  nut.  Ka  keta  fodb  malduldu,  ka  e feclio  kine : fote  wun  bet 
adi  ? yeje  da  to  ? Kine:  e,  je  fa  ni  tbu.  Ka  maye  chune  mino,  e ko:  dock,  wada,  yd 
kal  yi  yin  fone  fa  ni  tou  yeje. 

Wade  meko  made,  ka  maye  kiti  gol  eni.  Ka  e ko:  may  a anan,  wei  hide  ki  yin; 
yd  keti  fote  won,  ya  u maki  run  ge  adek,  fane  ken  u bend  be  lete  wun  ki  maya. 
Maye  chune  medo. 

Ka  nal  eni  e dbgo,  do  go  fote  gin.  Ka  e bedg  fote  gin. 

Ka  dan  eni  wije  kdgg ; kd  e kdbb : mat  wada,  wija  kagg.  Ka  nal  eni  dwodg,  ka 
e dwatg  je.  Ka  je  beng,  ka  je  pika  pin,  ka  nal  eni  ko:  wu  chwoli  yan  kifa  maye 
rnada  anan.  Wu  gwachg  ki  hyen,  mgk  u yode  wade,  de  ko:  wije  kdgg,  de  ring  u 
ren;  defana  fa  kine:  u nal.  Ka  dan  ini  y won,  kine:  e,  jwgk  bdgon,  wija  fa  kdgg ! 
Terg  ko : e,  mak,  reje  ring  ! Ka  mak,  ka  kal,  ka  tayi  fin,  ka  nal,  ka  riho  pahl.  Ka 
terg  chdmg  ki  ring.  JDuH  ka  hyen  gwdch,  ka  hyen  kah  yi  made  wade. 

Ka  wade  blng,  ka  feka  fen,  ka  tote  gin  chain,  kd  b chdmg.  Ka  e pecho  kine : 
maya  aggn  en  ? Ka  made  ko : mgdd,  maye  make  yi  jwgk,  wo  gwajo  hyen,  de  hyen 
ak ; de  hal  kifa  ring  u reh ; de  wgn,  to  boggn  ki  fbte  win,  dan  ken  a mak  yi  jwgk 
hi  chaka  halg.  Nal  eni  ko  kine:  buhl  y a heau  maya l?  eko:  ya  bbdo;  ko:  ya  u ket 
yau  ! Nal  eni  ko : yi  gotb . Nal  eni  ko : i,  ya  fa  goti.  Ka  terg  beng,  kama  chain  ki 
hal  eni;  ka  hook  ki  yi  made.  Ka  ge  keta  kun  malaulau,  kifa  u (g)  cham.  Ka  terg 
witi  mhm, 1 kine:  e keti  ken?  Ka  made  eduggg;  ka  e ko:  ket,  yi  u cham  tyau  nami 
mayi.  Ka  hal  eni  bia  fote  gin,  ka  e kobi  ki  pach  kine:  maya  a cham  yi  hit. 

Choti,  kd  thro  e ko : mayi  fa  ha-dai  orbk.  To  fa  nut  ki  yey  fin  bhne  ? dd  kun 
tok  yi  to  ? 

There  was  a man  with  his  mother.  The  mother  was  much  afraid  of  dying,  there- 
fore she  wished  to  go  into  a country  where  there  is  no  death.  The  son  said, 
” Where  is  a country  without  death  ?“  She  answered,  ’’Well,  there  is  such  a 
country,  bring  me  there !“  The  woman  was  very  old. 

So  they  travelled  into  a very,  very  distant  country,  to  (reach)  the  country 
where  there  is  no  death.  They  turned  into  a village  and  asked  for  water. 
When  it  was  given  them,  the  son  asked,  ”Is  there  death  in  this  country?"  The 
people  answered,  ’’Dear  me,  where  do  you  come  from  that  you  ask  such  a 


1 the  people,  (their)  heads  were  perplexed. 


The  Country  where  Death  is  not  229 

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question  concerning  death ?“  He  answered,  ”My  mother  is  afraid  of  dying,  so 
she  wants  a country  where  death  is  not.“  The  people  said,  ’’Why,  go  away!44 
They  went  and  turned  to  another  village.  There  they  asked  again  and  received 
the  answer,  ’’Why,  what  kind  of  man  are  you  that  you  ask  about  dying?  Go 
away!  There  is  death  here.44  Then  they  went  to  a very  distant  country  and 
asked,  ”How  is  your  country,  is  there  death  in  it?44  The  answer  was,  ”No, 
people  do  not  die  here.“  The  mother  was  very  glad,  she  said,  ’’Well  done,  my 
son,  you  have  brought  me  to  a country  where  there  is  no  death.“ 

Her  son  had  a friend  in  that  town,  and  to  his  home  he  brought  his  mother. 
He  said,  ’’Here  is  my  mother,  let  her  live  with  you.  I shall  go  to  our  country, 
and  after  three  years  I shall  return  to  see  you  and  my  mother. 44  His  mother 
was  satisfied. 

So  the  boy  returned  to  his  native  country  and  stayed  there  for  some  time. 

But  his  mother  became  sick;  she  got  a head-ache;  she  said,  ’’Friend  of  my 
son,  I have  a headache. “ On  that  the  boy  arose  and  called  the  people  together. 
The  people  came  and  sat  down.  The  boy  said,  ”1  have  called  you  because  of 
the  mother  of  my  friend,  who  is  here.  Now  collect  money,  that  we  may  give  it 
to  her  son  (when  he  returns).  For  she  says  her  head  is  aching ; and  because 
of  that  (because  of  her  sickness)  her  meat  (flesh)  will  spoil.  For  that  reason/4 
he  said,  ’’she  must  be  killed  (at  once).“  When  the  woman  heard  this,  she  began 
crying,  ”1  am  not  sick!  I have  no  head-ache !“  But  the  people  said,  ’’Never 
mind,  seize  her,  or  her  flesh  will  be  spoiled.44  So  she  was  caught,  brought,  thrown 
on  the  ground  and  killed;  her  flesh  was  divided  among  the  people,  and  they 
ate  it.  The  next  day  they  collected  money  and  brought  it  to  the  friend  of  her 
son. 

And  her  son  came  back.  He  sat  down,  they  gave  him  food,  and  he  ate.  He 
asked,  ’’Where  is  my  mother?44  His  friend  answered,  ”My  friend,  our  (your) 
mother  was  seized  with  sickness,  so  we  collected  money,  — here  is  the  money! 
— and  killed  her,  lest  her  meat  should  be  spoiled.  For  as  for  us,  we  do  not 
die  in  our  country,  if  a man  is  seized  with  sickness,  we  kill  him.44  The  boy 
replied,  ’’Why,  should  I sell  my  mother?  Never!44  Then  he  said,  ”1  will  but 
go.44  His  friend  said,  ’’You  are  angry?44  He  replied,  ”No,  I am  not  angry.44  In 
the  meantime  the  people  came  and  wanted  to  eat  the  boy  too.  His  friend  there- 
fore went  to  him  saying,  ”Go,  or  you  also  will  be  eaten  like  your  mother.44  He 
accompanied  him  into  a distant  country.  When  the  boy  came  home,  he  said 
to  his  people,  ”My  mother  has  been  eaten  by  a lion.44 

That  is  all;  and  the  people  said,  ’’Your  mother  was  a sinful  woman.  Is 
not  death  in  all  the  world,  and  should  there  be  a place  where  there  is  no 
death?44 


230  Anecdotes 

llUlllllllllllllllllllllllllllllllllllliillllillllllllll II 1111111111111 


97.  The  King  and  the  People. 

Jal  meko  ba  rit;  kop  tiro:  gEr  wbt!  Ka  wot  hi  gEr,  ka  ye  ko:  gEr  kal!  Ka  ye 
ko:  fur  fwodo!  Ka  fwodo  hi  fur , ka  by  el  hi  chEgo.  Ka  g6  hi  kach.  Ka  e kb  kine: 
kiti  wi  phm  (pEm ) ! Ka  ni  kb:  mwon  raro!  Ka  ye  kb  ne:  fwot  by 61!  KA  ye  kb: 
chwAch  okUb  ! Ka  dwai  not.  Ka  ye  kb : chwach  tag'o  ! Ka  ke  chan  kinau. 

Ka  wan  akyblo  chama  dwata  fwodo  ki  mal.  KA  tirb  6 k6do  bt  yaf  ki  yo , men 
kete  mal.  Ka  tirb  kamd  duokpach:  yo  bog  on.  KA  dan  mAyu  yot,  ka  dan  eni  6 
fecho : wu  kedu  kun  f Ge  kb : fate  rit  ye  kb , chama  dwata  fwodo  ki  mal  ? D6  yo 
bogbn.  Ka  dan  duoh  e ko:  wa!  wu  fa  dek!  yo  nut  ki  mal  mo-chahe.  Tihu  takAgi 
mal , ka  kot  tihu  mal  bane!  0 tume  gen , ka  g6  ket  gen  fach. 

Ka  gSpyich  yi  rit  kine:  fwodS  a yot  ? Kb,  a yot.  Db  a kek  f Kine:  tib,  a kek. 
Duki  ka  tero  kedo  be  fur.  Ka  dan  duoh  kA  yot,  kA  fyech : wo  fur  won  kbdi  f Furu 
mAl  yau ! Ka  tiro  hi  furo  mal  yau.  A duok  gen,  a fichi  rit,  e kb:  a rum  ki  furb ? 
Kine : awo  ! Kede  kachu  by 61 ! KA  nami  aiiwa. 

Ka  rit  ye  ko : duki  ya  kA  (=  kedo)  be  kemo  ki  fwodo.  KA  tiro  6 boko.  Kine : 
fwodo  Agon  6nf  WA  jat  kiyo  men  k6t  won  mal.  Wu  chaka  fyet.  Wu  re  fa  kobim: 
fwodo  bogon? 

A man  was  king;  he  said  to  his  people,  ’’Build  a house !“  And  a house  was 
built.  And  he  said,  ’’Make  a fence !“  Then  he  said,  ”Hoe  a field!“  A field  was 
hoed,  (dura  was  sown  and)  the  dura  ripened.  They  harvested  the  dura.  Then 
he  said,  ’’Lay  it  on  the  drying-ground!“  He  said  again,  ’’Make  a treshing- 
place!“  After  that,  ’’Thresh  the  dura!“  He  ordered,  ’’Make  a corn-basket !“  So 
pegs  were  cut  for  fastening  the  corn-basket.  He  said,  ’’Make  a cover  (for  the 
basket) !“  And  so  (he  troubled  his  people)  every  day. 

One  year  he  wanted  to  make  a field  up  in  the  air.  And  the  people  went  to 
look  for  a way  which  led  up  into  the  air.  At  last  they  turned  back,  there  was 
no  way.  Then  there  was  an  old  woman,  she  asked  them,  ’’Where  are  you 
going ?“  They  answered,  ’’Did  not  the  king  say  he  wanted  a field  up  in  the 
air?  But  there  is  no  way!“  The  old  woman  said,  ’’Dear  me!  how  stupid  you 
are!  There  has  been  since  early  days  a way  up  into  the  air.  Lift  up  your  dura- 
stick,  and  throw  up  seeds  after  it!“  (They  did  so).  When  they  had  done  so,  they 
went  home.  And  they  were  asked  by  the  king,  ’’Have  you  found  a field ?“  They 
answered,  ”Yes,  it  has  been  found. “ He  asked.  ”Is  it  planted ?“  They  said, 
”Yes,  it  is  planted/*  The  next  day  they  went  to  hoe.  They  found  the  old  woman 
and  asked  her,  ”How  shall  we  hoe  the  field?**  She  answered,  ’’You  just  hoe 
up  into  the  air!“  So  the  people  just  hoed  up  into  the  air.  When  they  returned, 
the  king  asked  them,  ’’Have  you  finished  with  hoeing ?“  They  answered,  ”Yes.“ 
Then  he  said,  ”Go  and  harvest  the  dura.**  And  so  on  as  on  former  days  (so 


King;  and  People  231 

iiiiiiiiiiiiiiiiiTiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiintifniiiii^ 

he  always  found  some  new  idea  how  to  trouble  the  people). 

And  the  king  said,  ’’To-morrow  I shall  go  to  look  at  the  field. “ The  people 
were  afraid.  He  asked,  ’’Where  is  the  field  ?“  They  answered,  ”We  could  not 
find  the  way  which  leads  up  into  the  air.“  The  king  said,  ’’You  have  been 
telling  lies!  Why  did  you  not  say,  ’there  is  no  way?4“ 

98.  Wealth  cannot  be  imitated. 

Wi  jan  meko  chwola  Ayomo,  beda  jal  her,  wade  chwola  Awan;  mtire  In;  ka 
wate  pyau  ki  dor e pyar  abikyel ; kat  wat  mqko  ka  pyar  ahwen;  ka  ge  kal,  ka  wade 
hbk  ka  ge  kal;  ka  wat  pyau , ka  wan  akyel  chwop,  chiki  chwopo,  ka  ge  chop  ben, 
ka  ge  rumo,  ka  dok  gon,  mok  kol  be  hwom,  ka  pyar  abidek.  Ka  jal  de  hare  e 
chwbu;  kine:  budi,  ga  do  ho,  a kole  ydu  ge  gir  nau?  0 lok  hara  u tqwb,  u line 
hara  ki  kun,  ka  ye  kine : kipaho  a hwomi  ki  dok  gir  ? Ko : e,  ya  bbdo . dwogun 
do  1 wun  ! 

Ka  hal  eni  kyedo,  kine:  dok  ba  dwok!  Ka  jal  eni  e yeyo,  ka  keti  kele  dok,  ka 
kwaha  pyar  dhwen,  ka  dok  ben  dwok . Ka  wat  nek,  ga  pyar  adek,  mok  cham  yi 
tero.  Ka  nan  eni  kd  weke,  ka  ge  ben  ki  gon.  Jal  eni  ko : hard  bd  don ; ka  hwom  e 
tumo,  a bene  pote  gen . 

A hoyi  yi  jane  meko,  cliame  luho,  chamS  pyauwe,  chamo  hoye  wat  Ayomo.  Ka 
ejadb  ki  wat  moh  nek,  ka  wije  mum  yi  noke  dok.  Ka  wane  yi  dyek.  Ka  Ayomo 
neto,  kine:  ho  ho,  chama  hqyo  wada  chon!  y a ba  duoh!  ya  fate  jal  kerf  De  a nan 
per  wite  won  ? Ya  ba  gita  kun,  ko  koma  hind,  bada  ba  bar ! de  yi  re  jat  anan  ? 
Ker  hi  hoye  rou ; kaka  ba  duoh.  Fate  dok  ochahi  ? 

There  was  a rich  Dinka-man  whose  name  was  Ayomo ; his  son’s  name 
was  Awan.  He  loved  his  son  and  pierced  the  horns  of  sixteen  of  his  cows  and 
stuck  tail-hairs  into  the  holes.2  Again  he  brought  fourteen  more  oxen,  and  rams 
he  brought,  and  he  put  hairs  through  the  horns  of  these  oxen  too.  One  ox  he 
speared,  again  he  speared  another  one,  and  when  he  had  finished  spearing  them 
all  (those  which  he  had  set  apart  for  being  speared),  he  loosened  the  cattle 
which  were  to  be  given  as  dowry;  they  were  eighteen.  When  the  man  for  whose 
daughter  these  cows  were  to  be  given,  heard  the  cows  mowing,  he  exclaimed, 
”Oh  dear,  what  do  all  these  cattle  mean  vrhich  are  being  driven  to  me?  Why 
are  they  so  many?  If  my  daughter  (should  marry  the  son  of  this  man,  and 
after  that  she)  should  die,  the  name  of  iny  daughter  would  be  heard  all  over 
the  country,3  and  the  people  will  say,  ’why  was  she  married  for  so  many  cattle?4 
No,  I don’t  consent;  go  home  with  your  cattle !“  But  the  boy  (Awan,  who  wanted 
to  marry  the  girl)  said,  ”No,  the  cattle  will  not  be  returned. “ So  at  last  the  man 
consented.  He  went  among  the  cattle  and  selected  fourteen;  the  rest  were  sent 


Remarks  see  on  page  233. 


232  Anecdotes 

UlllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllN 

back.  Then  the  thirteen  oxen  were  killed  as  a feast  for  the  people.  And  the  girl 
was  given  to  him,  they  came  with  her,  her  father  said,  ”My  daughter  shall  not 
stay  with  me  any  longer  (because  the  dowry  has  been  paid).“  When  the  marriage- 
festival  was  finished,  they  returned  to  their  country. 

Now  this  man  was  imitated  by  a certain  chief,  who  wanted  to  do  the  same 
thing;  he  too  wanted  to  pierce  the  horns  of  his  cattle,  and  wanted  to  imitate 
the  son  of  Ayomo.  But  he  lacked  sufficient  cows  to  kill,  and  he  got  into 
straits,  because  his  cows  were  so  few.  He  took  goats  instead  of  the  cows, 
and  when  Ayomo  saw  that,  he  laughed,  ”Ho  ho,  he  really  wanted  to  imitate  my 
son!  I am  great!  Am  I not  a rich  man?  Is  there  any  one  so  rich  as  to  attain  to 
us?  My  fame  has  spread  everywhere,  all  people  know  my  name;  my  arm  is 
long!  Why  do  you  try  such  a thing,  being  short  of  cattle?  Wealth  can  never 
be  imitated;  it  is  not  a thing  of  one  day.  I have  been  raising  my  cattle  since 
a long  time  ago.“ 

99.  Increase  of  Cattle. 

Jal  meko  beda  jal  Jeer,  beda  kioay  Jono,  wate  gir,  kake  ba  chaki,  hi  chaka  tine 
malt  ka  e yd,  ka  e rUmo  jago,  ka  wate  chwole,  ka  e ko:  u towd,  ya  Jcu  kohe  pack. 
Tire  yan,  tere  ya  kdl  dok,  ka  ya  kwohe  yeje,  u dok  hi  hwole. 

A towe,  a teri  kal  dok , a kwohe  yeje,  ka  dok  hi  hwolo,  a chok  pan  eni,  a pa  ker, 
Odwojo, 

A certain  man  was  very  rich,  he  was  a descendant  of  theDinkas ; he  had  many 
sons.  His  time  was  not  near  (that  is,  he  was  very  old) ; he  was  so  old,  that  he 
was  carried  (he  could  not  walk  any  longer).  Because  he  was  so  old,  he  gave 
up  his  chieftainship,  he  called  his  sons  and  told  them,  ”If  I die,  do  not  bury 
me  in  the  village ; carry  me,  carry  me  to  the  cattle  place  and  bury  me  in  the 
midst  of  it,  so  the  cow  will  bring  forth  many  calves. “ 

When  he  had  died,  he  was  carried  to  the  cattle  fence  and  was  buried  in  the 
midst  of  it,  and  the  cattle  brought  forth  many  calves.  This  village  always  remained 
a rich  village,  it  is  Odwojo. 

100.  The  Haughty  Prince. 

Kwakadwai  beda  jal  ker,  ka  e kedo,  ka  e homo,  e homo  hah  rit.  Ka  dok  kol , ga 
pyar  abikyel.  Ka  chiki  homo  ki  pyar  abikyel. 

Ka  hi  koto  Tbr,  ka  lum  hi  tiimb,  ka  koto  Dor.  Ka  dok  e yahb.  Ka  ha  rit  e 
welo,  w£la  yie,  ka  ge  ryeje,  ka  aleto  bin,  ki  chak,  H kwen  man,  ki  riho.  Ka  ha 
rit  meko  kyedo:  ya  ba  dwata  gik  ak!  Kifaho?  A bet  Ochblb,  kere  gir,  ka  e kwono. 


The  Haughty  Prince  233 

iiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiirniiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH 

j Ken  mola  kal  mol , ka  hard jo  hi  nek , go  hi  chhm.  Ka  e ko:  ivate  dan , neku  dan, 
ki  ria  u chola!  Ka  wade  e neko,  ka  go  chole. 

Kwakadwai  was  a rich  man.  He  started  to  marry,  and  he  married  the  daugh- 
ther  of  a king.  He  brought  sixty  cows  as  a dowry.  He  married  a second  wife 
for  sixty  cows. 

He  used  to  drive  his  cattle  to  Tor  (a  place  of  pasture),  and  when  the 
grass  was  finished  there,  he  drove  them  to  Dor  (another  pasture). 

One  day  some  princes  were  travelling,  and  they  came  to  him.  He  entertained 
them  as  his  guests ; dura  and  dried  meat  were  brought,  and  milk,  and  bread 
baked  in  butter,  and  meat.  But  one  of  the  princes  refused,  ”1  don’t  want  these 
things!44  ’’Why  not?44  (asked  the  people).  ’’Because  he  is  a (mere)  Shilluk  (not 
one  belonging  to  the  royal  family),  and  yet  he  is  so  rich!44  He  did  not  touch 
the  food. 

This  (rich)  man,  when  he  went  to  his  cattle  place  early  (every)  morning,  he 
used  to  kill  a calf  and  to  eat  it.  And  he  said  to  his  people,  ’’Sons  of  men,  kill 
a man!  I myself  will  make  amends  for  him!44  4 And  they  killed  a man,  and  he 
made  amends. 

1 01.  The  Hyena  with  the  Bell. 

Ka  jal  meko  ha  rit,  chwola  Lwal  Polkoe,  ka  dyeke  cham  yi  otwon . Ka  buro 
kwohd,  ka  otwon  rnak  yey  bur.  Ka  Lwal  beno,  ka  otwon  kyedq,  ko : wei , ku  nek. 
Ka  wei,  ka  yede  gon  kiti  malo,  ka  otwon  e kedo  ki  malo  yede.  Cliami  hi  maka  lai, 
ka  lai  hi  reho,  ka  kore  budo  yi  kech,  ka  e to. 

There  was  a certain  man,  a prince,  whose  name  was  Lwal  Polkoe;  his  goats 
were  being  eaten  by  the  hyena.  Therefore  he  dug  a hole  and  caught  the  hyena 
in  the  hole.  When  Lwal  came,  the  hyena  begged  him,  ’’Leave  me,  do  not  kill 
me!44  So  he  let  her  go,  but  he  tied  a bell  to  her  neck,  and  the  hyena  went  away 
with  the  bell  about  her  neck.  But  now  whenever  she  wanted  to  catch  game,  the 
game  (heard  the  bell  ringing,  and)  ran  away.  At  last  the  hyena  became  tired 
with  hunger  and  died. 


1 dok. 

2 A sign  that  these  cows  were  to  be  reserved  as  dowry  for  buying  his  son  a wife. 

3 If  the  wife  dies,  the  dowry  paid  for  her  has  to  be  returned  by  her  family;  in  this  particular  case 
it  would  be  difficult  for  the  father  of  the  girl  to  give  back  so  many  cows,  as  some  would  die  or 
perish  in  some  other  way  in  the  meantime,  and  so  the  affair  would  turn  out  a shame  to  the  father 
and  the  girl. 

4 to  show  his  immense  wealth;  it  was  a bagatelle  for  him  to  pay  a slave. 


234  Report  on  a Hunting  Match , and  a Journey 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH 

XIV.  REPORT  ON  A HUNTING  MATCH, 
AND  A JOURNEY. 

102.  Elephant  Hunting. 

Wa  ket  ki  akim  M wate  chol  gin  abi-dek , wate  bwoh  gen  aryau  ki  Abat  ki 
obwon  yei , kd  wa  keta  pbte  Nuar,  lum  gir,  ka  wa  keta  wok , Abat  ye  dono  nam  ki 
obwon  yei ; kd  lyech  ywoii  won , gin  adek;  ka  wo  peka  pin,  ka  yd  tote  ki  took,  ka 
Akwokwan  tote  yi  toch , ka  Nan  tote  toch,  ka  toch  (twoch)  akim  make  lum , ka  toch 
mwgjo ; kd  lyecli  i ring , kd  w6  dub  go,  lyey  bog  on.  Duki  ka  wg  dggg;  ka  lyech 
ywoie  icon;  ka  wo  ring,  lyech  fide  won;  ka  yote  won,  e mado pi  men  an  lum  boggn. 
Kd  wa  keta  yi  lyech,  wate  bwoh  adek,  wone  1 chol  won  adek,  ka  wo  kido,  ka  Akwo- 
kwan  i pano,  ka  Aryan  kd  i pang,  wo  dono  won  ahwen;  yan  ki  akim  ki  wate  bwoh 
ryet,  kd  wo  keti  yi  lyech  e shaki  shaki,  ka  akim  e kb : wa  gtcha  lyech  akyel,  ka  wg 
gbcho,  ka  lyech  i ring,  ka  yan  reha  bane,  lyech  won  kama  to,  ka  yd  kedg,  ya  ring, 
ka  goche  yan  tyel  adek,2  wo  kedg  kin,  wo  keta  kele  tim,  ka  lyech  e chuhb,  yd  bi,  yd 
nbi,  yd  nbn,  yen  giry  ka  lite  yan,  kd  yd  lite  in,  kd  gdja  ki  mach.  Lyech  i ywbh, 
ka  lyech  e ben,  i ring,  ka  ya  chyete  in,  ka  tyela  neke  yat,  i kuchi  yan,  fa  ramo. 
Ka  lyech  i chuhb , cha  (=  chama ) yd  goche  in,  ka  i rehg,  kd  wo  keti  ki  in,  ka  yd 
mak  yi  rodo,  kd  yd  duggg,  lyech  a ket,  ya  duggg,  ya  chato;  remg  gir,  de  yo  kuche 
yan,  kd  yd  khla  yi  yu  lyech,  yd  wan  ki  gin,  lau  boggn  ki  dgga,  pi  boggn,  ka  ya 
peka  ta  yat,  lum  gir ; ka  yd  bwo  go,  ka  yd  dwodg,  ka  toch  goch  yi  akim,  ka  toch 
line  yan  lau  lau  lau,  yd  kedg,  ya  ring,  ka  toch  hi  goch  gi  gir.  Ka  ya  benb,  ka  toch 
goche  yan,  kd  toch  lih  yi  gin.  Chuhe  ge  medg,  chuha  tyau  inedg ; kd  yd  ben,  kd  gi 
yote  yan . ge  goch  ahwak,  kd  yd  tote  yi  pi;  rbdo  bahi  turn,  ka  ya  tote  yi  mggg  (gin 
cham),  kd  chwaka  i bang ; ka  ya  keta  nam,  ka  ya  budg  ki  yeje.  Kd  yd  make  yi 
kojb,  yd  bbt  ki  ddch  ki  nam;  ka  ya  hi  madg  kipi;  ka  yd  bid  wok,  kd  wo  bin  wo 
bid  gat.  Ka  wo  bedg  duki,  ka  wg  ben  wo  bib  fote  chol,  wo  mak  jem  aryau,  wg 
beno,  gin  cham  boggn,  wo  hi  chama  ring  e kite,  ka  wg  bia  Ataro,  kd  tan  yotb  won 
gi  gir.  Kd  wo  keta  wok,  kd  tan  pwot,  dbi-dek,  mek  a goche  yi  akim,  gotji  wiy  tune, 
kd  e tb.  Ka  yii  i paho  yi  ring,  ka  wg  bin . 

We  went  (by  boat),  the  doctor,  eight  Shilluks,  two  white  men,  Abbas,  and 
the  white  men  of  the  steamer.  We  went  into  the  Nuer  country,  there  was 
much  grass  along  the  river.  When  we  left  the  boat,  Abbas  remained  near  the 
river  with  the  white  men  of  the  steamer.  We  found  three  elephants,  when  we 
saw  them,  we  sat  down  on  the  ground,  they  gave  me  a gun,  Akwgkwan  and  Nyah 
too  received  a gun.  The  gun  of  the  doctor  was  entangled  in  the  grass,  and 


more  frequently  wona,  see  Grammar. 


2 ’’three  feet“,  that  is : three  times. 


A Hunting  Match  235 

|||||||||||||||||||||||||j||||||lilll!llllll1nil!llllllllilllilllllll!lllllllliil!l!illlll!lillillllllllillllllllllll!lillll!llllllllllllllllllll!illlll!llllllllllllllllllll!ll!llllllllllllllllllllllllllllllllllllllllllll!llllllllllllllllllll 

it  suddenly  exploded.  When  the  elephant  heard  it,  it  ran  away;  we  returned 
because  the  elephant  was  no  more  (i.  e.  the  elephants  disappeared).  The 
next  morning  we  went  again  and  found  again  an  elephant.  We  ran  pursuing 
the  elephant.  We  found  it  drinking  water  in  a place  where  there  was  no 
grass.  We  went  towards  the  elephant.  We  were  three  white  men  and  three 
Shilluks.  While  we  were  going,  Akwokwan  and  Anyah  stooped  down  (i.  e.  hid, 
being  afraid) ; so  we  four  were  left,  I,  the  doctor,  and  the  other  two  white  men. 
We  went  to  the  elephant  and  approached  it  closely,  then  the  doctor  said,  ”We 
have  got  one  elephant !“  We  shot,  the  elephant  ran  away,  and  I followed  it; 
our  elephant  had  received  a mortal  wound.  I followed  it  running  and  shot  it 
three  times.  We  ran  into  a place  where  there  was  a forest;  there  the  ele- 
phant stopped,  I came  and  looked  and  looked,  there  were  dense  trees;  at  last 
I saw  it,  and  it  saw  me,  and  I shot  it  with  the  gun.  The  elephant  cried,  it  came 
running,  and  I was  chased  by  it,  I knocked  my  foot  against  a tree,  but  I did 
not  heed  it,  it  did  not  make  a wound.  The  elephant  stopped  and  I intended  to 
shoot  it.  It  ran  again,  I ran  with  it;  and  I was  seized  with  thirst;  I turned  back, 
the  elephant  ran  away,  I turned  back  and  went;  there  was  much  blood.  But  I 
did  not  know  the  wray.  I went  along  the  elephant’s  path,  I was  quite  lost  to  my 
companions;  there  was  no  more  spittle  in  my  mouth  (from  thirst),  I had  no 
water.  I sat  down  under  a tree  in  the  midst  of  much  grass.  I became  afraid  and 
arose.  Then  there  was  a gun  fired  by  the  doctor,  I heard  it  very,  very  far 
off.  1 went  running  and  heard  them  fire  many  guns.  At  last  I too  fired  a 
gun,  it  was  heard  by  them.  Then  they  rejoiced,  and  I too  rejoiced,  and  I 
came  and  found  them,  they  had  shot  an  anwak;  they  gave  me  water.  My  thirst 
would  not  cease,  and  they  gave  me  food,  but  my  throat  refused  to  take  it.  I 
went  into  the  river  and  lay  down  in  the  water.  So  I became  cool,  I lay  in  the 
water  a long  time.  Then  I drank  water.  At  last  I came  out.  And  we  came  to 
the  river-side.  We  stayed  there  till  the  next  day,  then  we  came  back  into  the 
Shilluk  country.  We  had  been  away  two  weeks.  During  our  return  we  found 
no  food,  so  we  ate  nothing  but  meat.  We  came  to  the  river  Ataro,  there  we 
found  many  waterbucks.  We  went  out  of  the  boat  and  shot  eight  waterbucks. 
One  was  shot  by  the  doctor  between  its  horns,  and  it  died.  The  boat  was  quite 
full  of  meat;  so  we  came  home. 

103.  A Journey. 

Ka  wo  wblo , wclo  Tuho , ka  wo  ka  pote  Nuar , ka  wo  kele  yi  nam  rrieko,  chwola 
Neyero,  ka  wo  ka  Teryau , ka  wo  tona  wok , ka  wo  budo  rech , ka  wo  kedo,  ka  wo 
tona  kal  rit,  chwola  Pedo,  ka  wo  tona  Iwaye,  ka  e pecho  kine : wate  Cholb , wu  kal 


236  Report  on  a Hunting  Match , and  a Journey 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

wu  ken  f wo  kb : wa  kala  fote  Cholo  ! Kine : wich  apono  ? Kine : wa  chaka  neau 
iv  0 by  el.  Kine : bull , a to  wun  yi  kech  ? E ko:  ketu  Iwak ! Ka  wo  keta  Iwak,  ka 
onwok  kal , ka  nek , ka  cham  yi  won;  ka  chak  kal,  ka  wo  chamb,  ka  nyen  a kale 
won , neau  ki  by  el.  Ka  wo  bmo , ka  keti  yi  yat , ka  wo  beno,  ka  yei  make  yi  par , ka 
yei  mudo , ka  wo  kwano  wok;  a bena,  a tona  Nebodb , a bena pack , a b$na  Peiiidwai; 
kech  kech  ! 

We  travelled  to  Tonga  and  from  there  came  into  the  Nuer-country ; we  were 
travelling  on  some  river,  whose  name  is  Key ero.  We  came  to  Teryau,  there 
we  landed;  we  roasted  fish.  We  went  and  turned  to  the  home  of  the  king, 
whose  name  was  Pedo.  We  turned  towards  the  cow-house.  He  asked  us,  ’’You 
Shilluk  children,  where  do  you  come  from?“  We  answered,  ”We  come  from 
the  Shilluk-country.“  He  asked,  ’’What  for?“  We  replied,  ”We  want  to  buy 
dura.“  He  said,  ’’Why,  are  you  suffering  (”dying“)  from  hunger  ?“  Then  he  said, 
’’Gointo  the  cow-house  !M1  So  we  went  into  the  cow-house.  A ram  was  brought 
and  killed,  and  was  eaten  by  us ; and  milk  was  brought,  and  we  ate.  Then  we 
brought  forth  money  to  buy  dura.  (After  we  had  bought  it  and  brought  it  into 
our  boats)  we  went  into  the  boats  and  returned  home.  But  one  boat  was 
seized  by  a hippo,  it  sank,  and  we  swam  to  the  hank.  So  I came  home  turning 
towards  Nebgdo , I came  home  to  Pehidwai;  the  famine  was  very  great. 


1 the  cow  house  serves  as  a residence  for  guests. 


Songs  237 

iiiiiiiiimiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiNiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiimiiiiiiiiiiiiiiiiiniiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim^ 


xv.  SONGS. 

104.  War  songs. 

A chip  tun  Uh , leh  a chip  shin  Ahono ; Bal  hecho  ! Yana  hah  Nikah ; che  ya 
don  a her ; kofd  yin  ki  mok  jwok;  rit  e kal  j wok.  Wora  divon  kworn  leh!  Yana  hah 
Nikah ! Leh  a chip  shine  kwaye,  ki  Otego  tun  leh  Ndhodo . Nikah  a yati , kuro 
gok  Jan. 

The  wings  of  the  army  are  drawn  up ; the  army  is  placed  in  the  hands  of 
Ahono.  Bal  is  strong.  I am  a servant  of  Nikah,  I was  nearly  left  desolate.  I tell 
you  the  tidings  of  God;  the  king  comes  with  God.  The  kings  arose  against  the 
enemy’s  army.  I am  a servant  of  Nikah.  The  army  is  placed  in  the  hands  of 
our  grandfather,  in  Otego,  as  far  as  Nahgdg  war  is  raging. 

Fari  u laki  men , ha  Nikah  f fari  u ger  ki  ton  ! 

Who  shall  inherit  your  village,  you  son  of  Nikah  ? Your  village  will  be  built 
by  spears! 

Wei  yiege  yiego!  Fa  Nikah  fa  hi  tumi,  Iwaga  d kyet,  ki  Wurokwar  a kyet; 
Iwaga  fa  tugo ! akyel  a dohb,  ka  loko  hah  gbn,  Areohidifi s fa  wate  Gehjwok,  fa 
wate  Abol!  wei  yiege  yiego,  fa  Nikah  fa  hi  tumi . 

Let  them  carry  (people)  away ! The  house  of  Nikah  will  never  be  finished, 
my  people  refuse  (to  surrender),  Wurokwar  refuses ; my  people  are  not  to  be 
played  with!  One  will  always  be  left;  and  he  will  follow  them  (the  enemies), 
Areohidvh,  from  the  village  of  the  children  of  Gehjwok,  the  village  of  the  children 
of  Ahol . Let  them  carry  away,  the  house  of  Nikah  will  never  be  finished. 

Agogjah  Anoh-wan,  wa  teau  ateruk.  A wani,  a warn  yo,  de  kala  Fijo.  Mache 
re  fa  doge  ri,  mache  re  fa  dog  6 re.  AkoU-Nakwe,  a kal  jwok.  Mache  yo  fa  doge  re. 

Agogjang  Anongwan  is  cursing  the  Turks,  they  are  coming  near,  they  are 
approaching  on  the  way,  they  come  up  the  mouth  of  the  Sobat.  But  the  fire  of 
their  guns  will  return  on  themselves,  their  fire  will  return  on  themselves ; Akole 
Nyakwe  he  comes  (against  them)  with  God.  Their  fire  will  return  on  themselves. 

Yd  fit  lya  fo , ya  fit  lya  fed,  Nikah,  ya  fit  lya  fo,  ya  fit  lya  fo,  jal  dugh,  ya 
fitlyafg. 

I am  tired  of  being  waylaid,  I am  tired  of  being  watched  upon,  Nikah,  I am 
tired  of  being  waylaid,  my  master,  I am  tired  of  being  waylaid. 


238  Songs 

mini 

Ka  de  bun  Agwet,  wat  Jok , ya  re  (de ) Ibhi  yino,  yd  yiele  Kbcli  Alai , yd  yiele 
yi  kwayo , kech  Alai , wuru  Wht. 

But  for  Agwet , the  son  of  Jok , I should  have  left  my  country,  and  gone  far 
away;  I have  been  saved  by  the  strength  of  Alai,  I have  been  saved  by  our 
grandfather,  the  powerful  Alai,  the  son  of  Wat. 

Na  Dak , yi  kwaclia  ho  f Ya  kwacha  hedo  ! Che  ya  keti  kun,  fura  yan.  Ya  yiele 
yi  kwd  Ayhdb.  Wand  Na  Dak  gero  pach  ki  tuk,  owau  fa  Uh  meko. 

You  son  of  Dak , what  do  you  ask  for?  I ask  for  a hoe,  for  wherever  I go 
I hoe  the  ground.  I have  been  preserved  by  our  grandfather  Ayado.  The  mother 
of  the  son  of  Dak  has  built  us  a house  under  the  deleb  palms;  the  branches  of 
the  deleb  are  like  an  army.1 

Moke  byel  Nakayo,  ya  chhti,  ya  ydho,  moke  byel  Abuk,  man  Den , ya  cliati  yd 
ydho. 

By  the  dura-beer  of  Nakayo  I walk,  I am  filled  with  it,  by  the  beer  of  Abuk, 
the  mother  of  Den , I am  walking,  I am  filled  with  it. 

Akol  a duok  mal;  yd  nina  re.  Ki  neni  gwach,  rume  yeja  hhib.  Dak  a shwou , 
shiv ou  oibwoh  Dbro. 

Akol  has  returned.  I live  through  him  free  from  oppressors.  The  anxieties 
of  my  heart  were  many.  But  Dak  roared,  he  roared  the  white  people  away  to 

Doro. 

Meno  ki  gyine , meno  ki  gybne,  gyene  Ddk  yb,  mcno  ki  gyeiie  .... 

Each  one  has  his  own  fowl,  each  one  has  his  own  fowl,  but  all  fowl  belong 
to  Ddk. 

Ya  royi  roil  ene  gin  dho  f bwohol  Tero  ywogo  mal.  byel  a kel  yi  obwoh.  Kwaye 
fa  tok,  ha  Ddk  a kal  jwok.  Na  gol  kwahe  kdt  un,  wa  kela  wiy  tun ! Obwoh  chama 
y aka  yan.  Tero  bhi  nutiyhk  bn.  Nan  a ton  yah  ? Yan  a rat  labo.  Shage,  dok  Iwagi , 
yi  u hake  ki  nan  mbkb. 

I am  fleeing  away,  shouting  loud!  What  is  the  matter?  ’’The  white  people !“ 
the  people  are  shouting  loud.  ’’The  dura  is  being  carried  away  by  the  white 
people !“  — But  our  grandfather  is  not  absent.  The  son  of  Ddk  is  coming  with 
God.  Ye  people,  take  your  shields!  We  will  go  this  way!  The  white  people 
want  to  take  away  all  our  property.  Other  people  have  not  been  robbed  by 
them!  Who  ever  dared  to  take  away  my  goods?  I,  the  king  of  the  people!  Ye 
Arabs,  turn  back  your  hosts,  fight  another  tribe! 

1 The  rustling  of  the  leaves  of  the  deleib  palm  is  like  the  rustling  of  an  army;  so  that  when  the 
enemy  approaches  the  village,  they  imagine  they  hear  an  army,  and  flee. 


Songs  239 

||||||||||||||||l1llllllllllllllllllllllillllillllillillllllllljllllllllllllllllllllllllllll!llillllllllllllllllllllllllilllllillllllilllllllllllllllllllllllllllllllllllllllllllHIIIIII!llllllllllll!lllllllllllllllllllllllllllllllllllllllll!ll 

105.  Mourning  songs,  and  others. 

Aba  ha  Nikah,  Amyele  wa  tok.  Fa  nina  ya  dbhb  twalo.  Lwon  fan  otu,  fa  jah 
won.  Amyele  lwon , wat  Kwdjeriu , de  kal,  don  e twalo , fay  don  e twalo , fay  don  e 
yaro.  Ayumwil  fane  jag 0. 

Aba,  the  son  of  Nikah,  my  father  Amyele,  is  no  more.  Look  at  me,  I am  left 
poor.  Lwon  is  away,  he,  our  chief,  Amy  el  Lwon,  the  son  of  Kwajeriu.  Our  family 
is  left  destitute,  our  village  is  left  destitute,  our  home  is  left  reproached.  Agum- 
wel,  he  was  a great  chief. 

Afyek  wat  JDeh,  liawo  tor.  Aryal-bek  goh  dean,  u kwaya  Ajwot-himih. 

Afyek,  the  son  of  Den,  is  waylaying  in  the  grassy  place.  Aryalbek  loosens  a 
cow  and  gives  it  to  Ajwot-himih,  to  herd  (=  to  possess)  it.1 

Ayidoke,  wat  Ryal-dwbt  Wun-diarb,  Ayiko,  Wune-geh-bel,  ya  wah  ki  yu  kun  a 
kal  en. 

Ryalawet  Wundiaro,  Ayiko,  Wunegenb el  Ayidoke,  I lost  the  way  in  which 
he  went. 

Akwoneyor,  yina  man  jur,  de  ya  don  her ! Jihbek,  Akwoneyor,  kware  fa  towa 
pal.  Ge  ki  rache  weya  don  a her.  Akwot  a leho  fal;  ya  yafa  jago  Duhkok,  ya  yafa 
Okwoni,  Ajal-habah  gwah,  Namailai. 

Akwoneyor,  you  captured  people,  but  I was  left  poor!  Jingbek,  Akwoneyor. 
their  grandchildren  are  dying  in  the  wilderness.  They  live  in  misery,  are  left 
destitute.  Akwot  threw  me  out  into  the  bush.  I am  searching  for  chief  Dunkok, 
I am  searching  for  Okwoni,  Ajalnyaban-gwah,  Nyamailai. 

Akwoneyor,  yi  kita  keh  ki  Iwagi ? Akwot 0 nnti  j alo.  Olam-beh  a gel  chor . Olam 
ha  Nikah,  Dulai  wat  Ker,  Kwalai  a gel  chor.  Na  Nikah  ki  mayi  Bek. 

Akwoneyor,  where  have  you  brought  people?  Akwoto  has  never  been  cursed 
by  his  subjects,2  Olam-beh  is  a preserver  of  men  in  the  famine.  Olam,  son  of 
Nyikang,  Dulai,  son  of  Ker  is  a preserver  of  people  in  hunger,  a son  of  Nikah 
and  of  his  mother  Bek. 

Agwet-hanedon,  fen  a fat  chye,  Iwak  a reh,  Agwet  ha  Nikah  ! De  ywogo  mol 
Iqbo  tahe  chine. 

Agwetnyanedong,  the  country  is  starved,  the  people  are  dying.  Agwet,  son 
of  Nyikang,  they  are  mourning,  stretching  up  their  hands. 


1 A song  of  cattle  stealing. 


2 has  always  been  loved. 


240  Songs 

iini!nillllllllllllllllllllllllllllllllllllllllllllllllilll!llllllllllllll'iHmilllllll]|||||||||||lll!lllllllllllllll!l!lll|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||!||||||||||||||||||||||||||||||||inhl!llll 

Adol-tuh,  yi  keta  ken  f Nuar  a warn,  ya  keta  fane  land  jwok , Awen,  na  Ybr. 

’’Adoltung,  where  are  you  going?"  ’’The  Nuers  are  approaching,  I am  going 
to  the  town  of  God,  oh  Awen,  son  of  Yor." 

Akol  Dak  na  Nikan,  Kaye-DUro, , Akoluku , Akol-Kwalai,  na  Ogak  Folo,  kwai 
dan , ya  yiele  yin , a yieda  yin  shun  ki  dyeri,  ya  yiele.  Yakol , maye  Dak6,  Amol  na 
Ogak  (=  Shal ),  Iwagi  ni  fyen  nifyeho:  Shal  keta  ? Ken  ma  wano ; nan  ni  goni 
kot  ? nane  chino  ywoda  ki  Dfo'ib,  wate  shwai  ywoda,  Iwak  Amol , na  Nikan. 

Akol,  Dak,  son  of  Nyikang,  Kaye  Duro,  Akoluku,  Akol  Kwalai,  son  of  Ogak 
Folo,  you  grandfather  of  men,  I am  preserved  by  you,  I have  been  saved  by 
you  in  ancient  times,  I have  been  preserved.  Yakol,  you  father  of  Dak,  Amol, 
your  people  are  continually  asking  me,  ’’has  Shal  gone?"  Hunger  is  approaching; 
where  has  he  gone,  he  who  preserves  the  descendants?  Licking  of  hands1  I 
found  at  Deno , eating  of  soup  found  I,  you  people  of  Amol,  the  son  of  Nikan, 

Ajdk-ban-wel-jok,  kwacha  kwdre,  kwacha  tyeh  fa  jwok,  rit  e duok  mal.  Kwacha 
kwaye  yau.  Tom  e gojo ; yan  da  Nikan,  rit  e duok  mal;  tona  fa  yeha  shina?  Yan 
da  Nikan ; fen  a yigl,  a yiel  e rbi ; ya  fura  by 61,  ya  fdkb , ya  tana  shina,  Wuro- 
kwa,  kon  bada! 

Ajak-banweljok,  I am  praying  to  our  grandfather,  I am  praying  to  the  people 
of  the  place  of  God,  the  king2  has  returned.  I am  praying  to  our  grandfather. 
The  holy  drum  is  being  beaten,  I am  with  Nikan,  the  king1  has  returned  to 
us.  Is  not  my  spear  in  my  hand?  I am  with  Nikan.  The  country  is  saved,  it  is 
saved,  though  it  was  desolate.  I am  planting  my  dura;  I thank  (my  ancestors), 
I lift  up  my  hands,  Wuro-Kwa,  strengthen  my  arms! 


1 ’’licking  of  hands44  is  an  expression  for  plenty  of  good  food. 


2 $ikan. 


Riddles  241 

iiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiintifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


xvi.  RIDDLES. 


106.  Riddles. 


Aduk  gbno  luyi:  mbn  6 fun. 
nin  guwa  nine  loko ; tate  kal. 
nemei  ki  rei  gen  fa  gute : tune  dean. 
Ajwqgo  lah  war , e yqwo:  yiep  dean. 
Anor-nor  kemo  wen  Fashbdo:  aleyo. 


Fwot,  fa  fyel : bill. 
A rik  a rik,  fera  mani : tedet. 
Akur  j oh  den:  cJiqgo. 
A pd  tok  na  tyek  okodo:  To  dan. 
Aduk  obSgo  kwbte  nege:  gyeno. 

Aduk  chdr  yifwodo:  otok. 

Nejok  gwoti  fen : dwei. 

Nwoliyan  teno  chogo  toke  bur : yit. 

nemei  doge  lun  fen:  Orom. 

Addle  jwok  yige  lun  fen : tau. 

Agar  agar,  yat  win : lek. 


Wet  fen,  korofa  tor:  ahohq. 

WESTERMANN,  The  Shilluk  People. 


The  gray  one  is  going  under  a pond:  Loaf 
of  bread,  which  is  put  into  the  fireplace, 
my  necklace  is  seen  beyond  the  river : The 
unbarked,  white  fence  sticks. 

Brothers  who  never  hurt  each  other : The 
two  horns  of  a cow. 

which  sorcerer  spends  the  whole  night  in 
swinging?:  The  tail  of  the  cow. 

Anor-nor  visits  his  father  (the  king)  at 
Fashoda:  The  grass  called  aleyo,  which  is 
used  in  making  ropes.  When  taxes,  cows 
etc.,  are  brought  to  the  king  at  F.,  the  rope 
with  which  the  things  are  bound,  gets  to  F. 
It  is  beaten,  yet  is  does  not  ease:  The  drum. 
(Dinka-language,  except  the  last  word.) 
white  pigeons : Bleached  bones. 

The  gray  one  who  is  spotted  is  driving  her 
little  ones:  The  hen. 

The  gray  one  is  running  towards  the  fields : 
The  mist. 

The  black-white  cow  is  making  white  the 
earth:  The  moon. 

Little  children  stand  continually  at  the  side 
of  the  heaps  of  ashes : The  ears  of  man. 
Two  brothers,  their  mouth  is  turned  down: 
The  nose. 

The  calabash  of  God  which  is  turned  down- 
ward : The  fruit  of  the  heglig-tree. 

A long  row  of  trees  full  of  white  birds : The 
teeth.  Along  the  rivers  one  sees  frequently 
trees  which  are  literally  covered  with  snow- 
white  birds. 

Thrown  on  the  ground,  yet  not  broken: 
Mucus  from  the  nose. 

16 


242  Riddles 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 
Tetel  pote  rate : chul  dan. 

Yen  Ion  ki  yen  Ion : wan  dan.  It  is  on  this  side  and  on  the  other  side:  The 

eye  of  man. 

Ya  well  yi  keti  ken?  tepo  dan.  I am  travelling,  where  are  you  going?:  The 

shadow  of  man. 

Wa  dago , e ba  kit:  bur.  We  remove,  he  does  not  go  : The  ashes.  If 
people  leave  a home-stead,  the  ashes  remain 
behind. 

A rigi  rik  per e mani:  Tedet.1 


1 Some  of  the  riddles  have  not  been  translated,  their  meaning  being  obscene,  some  have  for  this 
reason  been  omitted  altogether. 


THIRD  PART 


DICTIONARY 


244  a — ^ ^ f 

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SHILLUK  ENGLISH. 

Remark.  Different  dialectical  forms  of  a word  are  not  given  here.  If  cor- 
responding forms  of  a word  in  other  languages  than  Shilluk  are  noted  in  the 
Comparative  List  in  Part  I,  they  are  not  repeated  here. 


a my;  see  Grammar. 
a denotes  the  past  tense. 
fi  it  is;  a gin  ano  which 
thing  (what)  is  it? 
a which?  a jal  a which 
man  is  it? 
a yes 

aback  a cow  with  horns 
directed  straight  side- 
wards 

dbamach  a bird,  living 
on  fish 

dban-aban  hammer 
dbfir  a kind  of  reed.  a. 
a yd  nam  the  a.  is  on 
the  river 

abarataro  a big  worm, 
living  on  the  heglig  tree 
abat  (ar.)  fishhook 
abaturo-abaturi  the  igu- 
ana-lizard 
abich  five 
dbidek  eight 
dbikyel  six 

abiri  a gourd  out  of  which 
spoons  are  made 
abinwen  nine 


dbip  small-pox 
abiryau  seven 
abobo,  also  abwobo  am- 
bach,  Herminiera  ela- 
phroxylon ; the  plant 
as  well  as  things  made 
of  it,  as  arm-rings,  boats, 
statues 

abokb-aboki  a very  poi- 
sonous snake 
abu  poor;  yd  fa  abd  I am 
poor,  see  bu,  buno 
aburo-abur  the  hushbuck 
(Ba.  aburi) 

abwok  maize,  corn ; ge  fur 
a.  kifwodo  they  planted 
corn  in  the  field 
abwone  toch  the  butt  of 
the  gun 

acha  that  there,  those 
there 

achak-achak  poet 
achan  behind,  back;  see 
chan. 

dclian-achati  a fish 
achem  straight 
dchichwel  (ar.)  chain 


achoyd  melon 
achuno-dchuni  the  small 
black  house-ant 
achut-achut  arm-ring  of 
ambach;  syn.  ogono 
achwato  - achwati  loin- 
cloth for  women 
achwdt  - dchwht  guinea- 
fowl 

achivik  a bird 
dchwik-achwek  anus;  syn. 
opap 

achybrib  - achyen  black 
winged  ant,  lives  in 
houses,  its  hit  is  pain- 
ful 

addlb-addli  gourd,  cala- 
bash 

ddek  three 

adirb-ader  an  arm -ring 
of  ambach ; syn.  ogono 
aderb-cidh'  donkey;  a 
chati  wich  adero  he 
rode  on  a donkey 
adero  serf 

adi,  adi,  also  6di  how, 
how  much?  clian  adi 


adimo — allot  do  245 


how  many  days  ? (Di. 
di) 

ddimo-ddimi  beak 
ddinb-adln  an  electric  fish 
adblb-ddol  a fish 
adudo-adut  a basket 
dduk  grey 

aduke  a kind  of  red  dura 
addon,  also  addon  a month, 
about  March 
adwarb-adwari  a fish 
adwat  chicken-pocks 
addt-adat  (ar.?)  bottle 
adau  pistol 

adedek  armour,  armament 
adiirok  a kind  of  white 
dura  [son 

adwen  an  honourable  p er- 
a/a in  order  that 
dfedb-dfet  stink- cat,  skunk 
afez,  also  dfz  hail,  hail- 
stone ; a.  dyemo  it  is 
hailing 

afodjo-afodchl  hare,  rabbit 
afbke  husk,  as  of  cotton 
afudq-dfutl  a fish,  with 
big  belly,  four  large 
upper  and  lower  front 
teeth 

agak  these,  those  (Di. 
kak) 

dgak-dgekl  crow  ; agane 
chwai  a little  black 
crow  (Bo.  gaki) 
agak  uncultivated  land 
agen  lyech  a herb  with  a 
blue  blossom 
agerb-agir  a hair-dress 
of  the  men 


ageto  blessed ; see  geto 
agon,  gon  where?  agon 
en  where  is  he?  ago 
gen  where  are  they  ? 
dgono  general  name  for 
white  dura 

agtrb  - agor  neck  - b one, 
cervical  vertebra 
agwSn  - dgwhn  bastard 
child 

agwero  a season,  about 
No  vemb  er  -D  ecemb  er, 
harvest  of  white  dura 
agwolo-dgwoli  a fish 
agyen  nwon  nam  a small 
bird  with  a white  bill 
ayojo  heifer;  see  nayojo 
ajalon  proper  name  for 
men  (also  name  for  a 
cow?) 

ajul  grey  hawk 
ajwogo-djwbk  medecine- 
man , witch  - d 0 ctor , 
sorcerer 
ak  these 

dkdch  a kind  of  white 
dura 

akal-akdll  bird-trap 
akano  verandah,  shed 
akar-akar  a bird,  eating 
dura 

akare  yat  branch  of  a tree 
akayo-nekdi  the  child  of 
my  sister;  niece, 
nephew 

dk%ch  the  dura-bird 
akech  mwo  l mo  rning-  dawn 
aken  tyblb  calf  of  the  leg 
akoch  a month ; akon  duon 


about  January,  akon 
ten  about  February 
akoko  a basket 
akol-akoli  drum-stick 
akoldit  (Dinka?)  amonth, 
about  May 

akhn-akom  gazella  rubi- 
frons 

akur  (dkurd)-akuri  wild 
pigeon;  akur-jwat  a 
small  bush  - pigeon 
(Turkana  akuri) 
akwairoch  a bird  ( ” it  herds 
the  heifer “) 
akwan-akwan  ear-lap 
akwol  a kind  of  red  dura 
akwor  husk 

akyel  one;  alone,  single 
akyen  - akyen  cock  or 
spanner  of  a gun 
alabo  rice 

dial  a kind  of  white  dura 
dlebd-dlipi  a bird 
alfbor  a month,  about 
April 

dlbib-dlmi  a fish 
aleto  a food:  dura  with 
dried  meat 

aleyo  a grass,  used  in 
making  ropes 
alilit  bat 

alodo  the  (holy)  spear 
of  Nikan,  which  he 
brought  into  the  Shilluk 
country,  is  said  to  be 
kept  at  Fenikan 
alun-alun  somersault 
aluto-alutl  fist;  buffeting 
alwido  a kind  of  white 


246  ama — awoch 

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dura,  it  has  four  ears, 
like  four  ” fingers  “ ; its 
stalk  is  chewed  like 
sugar  cane;  see  Iwedo 
ama  because 
amagak  a dance,  accom- 
panied by  singing  and 
clapping  of  hands,  but 
without  drum. 
amal  in  front  of;  see  mal 
amdlo  first;  tyel  a.  at  first, 
the  first  time ; see  mal 
dmalb  (ar.)  - amali  camel 
amaro  faro  rhicinus 
dmat-amati  a stork,  black 
with  white  breast,  nests 
on  trees 

amen,  (also  amen)  - amok 
wdio  ? 

dimwol-  dmwbll  a large 
black  fish 

anan,  dnan-andn,  here, 
now,  just  now,  pre- 
sently, at  once 
dnano,  anano  = anan ; 

also  : here  it  is 
aneko  spirit  of  a deceased 
person;  wije  da  a.  he 
is  possessed  by  a spirit, 
he  is  senseless,  mad; 
see  nago 
anon  quarrel 
anor-nor  a certain  grass, 
used  in  making  ropes 
anan  brown  earth 
dnwoch  a season,  about 
October,  end  of  the 
red  dura  harvest 
dnado-dndni  breast-bone 


anekd  red  sand 
anSno-dnen  a small  red 
ant,  feeds  on  carrion 
ano  - ono  what , which  ? 
(Teso  no,  Nr.  nu  what, 
Ba.  na  who) 
anol  a mocker 
dnon-anoni  a knife  ior 
cutting  grass 
anono  snot,  mucus 
anwak-anwakl water-buck 
anwen  four  (Nr.  nwan, 
Masai  unwan,  Teso  wo- 
nono,  Ba.  unwan) 
aper  fish-line 
dr  a well ! why ! by  God ! 
see  re 

aroch-ardch  a shell 
aru  an  exclamation 
aryau  two  (Madi  eri, 
Ab  okaya  iri,  Teso  arai, 
Masai  are 

atdbo  - atam  (a  foreign 
word)  tobacco 
atai  a slab 
dtai-dtdi  a large  pot 
att go,  also  ateego  - atbk 
(finger-)ring  of  metal; 
atene  duon  big  ring 
(Nr.  tek) 
aten-atan  hat 
ater  enmity 

atet,  also  atet-dtet  man- 
gouste,  ichneumon 
atini  just  now,  to-day; 
ato  well!  [see  tin 

atudo-atutl  a wild  goose 
(Di.  twot,  atwol,  Nr. 
twor) 


Atulfi  the  Sob  at 
atuno  wind,  gale,  blast 
atun-akyel  (”one-horned“) 
rhinoceros 

dtut  a bead,  worn  by  the 
king 

dtwak-atwdk  a bird 
atabo  a kind  of  red  dura 
atach  don  a very  tough 
grass 

dtedo  (foreign  word  ?) 
bamia 

atei  dan  the  buttocks 
atep-atep , also  dtep  bag. 

sack  (Di.  atep) 
ater  forever,  for  a long 
time 

atero-dteri,  also  ater  a 
small  stick  or  spear  of 
wood,  such  as  were  in 
use  formerly;  used  in 
digging  eatable  roots 
etc. 

atiwi-dtiu  a small  water- 
pot,  in  shape  of  a 
co  oiler 

atutewich  a small  hut  for 
the  new  elected  king(?) 
awa , aiiwd  yesterday 
aiiwar-diiwa  the  day 
before  yesterday 
awai  a kind  of  red  dura 
dwdk-awak  a bird 
awanit  a bird 
awen  when? 

awbt  a kind  of  white  dura 

dwo  yes 

awoch-awoch  a large,  cy- 
lindrical shell 


ok — hi 


(l  W o /i  yj  v 2^7 

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ayacli  bor  a bird  dybmq  - aybm  tin,  orna- 

ayech  sand,  dust  [ridge  ments  of  tin 
ayier-ayierl  quail,  part-  aywak-aywak  tuft,  crest 
ayolkak  a cow,  black  with  of  birds 

bones  white  tail  dywom-dywoml  monkey 


dwok  nom  a cow  with 
horns  directed  straight 
upwards,  like  a goat’s 
dwuno  marrow , as  of 


B. 


ba,  ba  I.  to  be;  2.  not. 
syn.  fa 

Bachodo,  Bachodo  Fasho- 
da 

bago  to  make  a fence; 
pt.  a baka  bak  he  made 
a fence,  pe.  bak , n.  bak 
bago  to  boil  (eggs,  corn), 
to  stew  (meat) ; a baka 
nwol  gyeno  he  boiled 
eggs ; pe.  a bek 
bai  buttermilk 
bajo  to  tie  together;  pt. 
a becha  lau,  pe.  d bech , 
bech,  n.  bech 

bajo  to  miss ; yd  bacha  lai 
I missed  the  game 
bak-bak  fence,  palisade 
balb  to  throw;  a bala 
gwok  he  threw  at  the 
dog;  see  bato 
band  syn.  benSn 
bano  to  make  a mistake, 
to  be  confused,  vexed; 
to  scold;  to  dispute 
banb-banl  the  meat  on 
the  skin  of  killed  ani- 
mals 

bano  to  roll  up  (?) 


bah  a cow  with  one  horn 
directed  downward, 
the  other  upward 
bano  to  refuse,  to  prohi- 
bit; pt.  a band  gwok 
he  refused  to  work 
baho-bah  locust 
bah  i.  behind,  after,  back, 
2.  slave,  servant,  per- 
son belonging  to  one ; 
more  frequently:  wqt 
bah  (Nu .abak  hindpart) 
bqpo  to  ask  for  a thing, 
to  beg;  pt.  a bapi  gin 
chain  he  asked  for  food; 
pe.  a bap 

bar , also  bhr  long,  far 
bar  early  in  morning, 
morning-dawn 
baro  to  be  long,  far 
bat  - bat  arm  , fore  - leg , 
trunk  of  the  elephant 
bato  to  throw;  pt.  a bala 
kit  he  threw  a stone, 
pe.  kit  a bal  the  stone 
was  thrown 

bayo  mosquito  see  beyo 
bt  for,  in  order  to  ; from 
bia  to  come 


bech , also  bach  bundle 
bedo  to  remain,  stay,  be; 
to  refuse;  pt.  a beda 
wqt  he  stayed  in  the 
house 

bei  mosquito ; see  beyo 
bejo  to  wring  out ; lau  da 
pi,  bech ! the  cloth  is 
wet,  wring  it  out 
bel  a month,  bil  ten  July, 
bil  duoh  June 
belo  to  taste ; pt.  a beta 
gin  chain ; pe.  a bel;  n. 
bel  (Nr.  bel) 

ben,  also  bene  all,  quite 
(Di.  eben) 

benin  that  is,  he  is,  that 
is  why,  from  ba  ”to 
be“,  and  en  ”he,  it“ 
beno  to  come ; a ben 
jal  a man  came  (Nr. 
ben ) 

ber  (ar.)  flag,  banner 
bh*  poor,  destitute,  wast- 
ed; from  bMo ? 
bet  i.  round  spear,  fish- 
spear.  2.  (sharp?) 
beyo-b£i  mosquito 
bi.  Via  to  come 


248  ft  1 — bworoj 

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ft?  white  ant 

ftld,  Vie  to  come  (Teso 
bia  to  come) 
big  in  = bogon 
boch  barren;  see  bwocli 
bodo  to  cast  iron,  to  work 
in  iron;  to  be  clever, 
to  escape  a danger; 
pt.,  pe.  a bot ; n.  bodb 
bbdo  - boti  blacksmith, 
craftsman 

bdgon  (from  bu  and  gon) 
there  is  not 

boi-bqi  net;  boi  oraf  cob- 
web (Bo.  boi) 
boko  to  fear,  to  be  afraid; 
pt.  a bbki  (Kuamba 
boko) 

boi  a mat  for  closing  a 
door;  used  by  chiefs 
bblb-bbl  face,  front,  front- 
side, in  front  of;  boi 
ton  the  shaft  of  the 
spear 

bolo  to  have  misfortune, 
disaster,  to  be  bereav- 
ed 

boi  teno  neck  - ring  of 
pearls 

bomo  to  be  bent,  crooked ; 
yat  a born  the  tree  is 
crooked 

bono  to  laugh ; pt.  a bon ; 
see  neto 

bbno-boni  pelican 
bbnb-bbnl  a small  lizard 
bor-bbr  boil 

boro,  also  bor  afternoon; 
tin  ki  bor  this  afternoon 


bdt-bdti  bachelor 
bu  to  have  not,  to  lack 
Buda-Chol  native  name 
for  Taufikia;  also  Bura- 
Chol;  Bura  is  the  same 
as  buro  ’’open  place  “ ; 
the  meaning  of  the 
name  is:  ’’the  open 

place  of  the  Shilluks“, 
Tauf.  being  situated 
in  a free  place,  not 
covered  with  grass  or 
bush 

budo-but  a shell 
budo  part,  half 
budo,  also  budo  to  lie,  to 
lie  down,  to  be  sick; 
pt.  a buti;  n.  butb 
budo  to  roast,  to  bake ; 
pt.  a but  he  roasted; 
also  a bul;  a budi  rech 
he  roasted  fish;  pe. 
rech  a bul  (Nr.  bulo) 
biidb-buti  a small  melon, 
sweet,  eatable 
budo  to  be  tired,  troubled, 
vexed ; to  tire ; kbra 
budi  ”mybreast“,  that 
is  ”1,  am  tired“ 
bugin  there  is  not;  wo 
gok  yeti  clidh  ddek , 
bugin  a weki  won  we 
worked  three  days 
there  was  not  a thing 
he  gave  us : he  gave 
us  nothing 

bugo  to  press  the  bellows ; 
pt.  a buk  ki  obuk;  pe. 
a buk 


buh  exclamation  of  sur- 
prise 

bul-buli  drum  (Karamojo 
bur) 

bun  part 

buho  to  have  not,  to  lack 
bup  mud,  Somal  bor  hole 
bur-bur  cave,  well 
bur  abwok  the  blossom 
of  the  corn 
bur  ashes 

buro  — bur  ashes ; also : 
free,  open  place  in  the 
village,  covered  with 
ashes  (Di.  bur , Nu.  but) 
bute  side,  beside;  from 
budo  to  lie? 
bwobo  uncooked  butter 
bwoch  sterile ; syn.  bocli 
bivodo  — bodo  to  be 
clever,  pt.  a bot 
bwogo  to  frighten;  pt.  a 
bwbk;  n.  bwdgo,  see 
boko 

bw'qnq-bwqh  white  man, 
European,  Arab;  bwon 
jwok  missionary  (Nr. 
bwon) 

bwbho  a kind  of  red  dura 
bwbhb-bwbhi  a fish 
bwop-bwqp  the  lower 
part  of  the  belly 
bworo  to  make  a mistake, 
to  err;  lebe  e bworo  he 
makes  a mistake  in 
talking;  ka  yigi  yd 
bwbro,  ni  kofi  yan  if  I 
make  a mistake,  tell 
me!  pt.  bwori 


byedo — chego  249 

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by  Mo  to  follow;  pt.  a by  eta  by  el  dura;  pi.  of  byelo  byero-byer  belly,  womb 

dan;  pe.  a byet ; n.  byido  byelo,  also  byelb-byel  dura  byero-byer  root 


Oh. 


cha,  probably  short  for 
chan  ”day“;  sometimes 
used  for  ”when“,  and 
in  the  composition  ”sha 
meko((  some  time,  at 
some  future  time,  in 
future 

cha  short  for  chago,  chaka 
to  begin,  intend 
chabo  to  mix,  knead, 
tread ; pt.  a chapa 
(chapa)  labo  he  mixed 
mud;  pe.  a chap , chap; 
n.  chap,  or  chap 
chabo  to  kick ; pt.  a chapl 
gwok  he  kicked  the 
dog;  pe.  a chap;  n. 
chapb 

chago  wor  to  compose  a 
song,  n.  chak 
chago  to  approach,  come 
near;  to  be  near;  a 
chaki  he  approached; 
a ch.  ken  meko  he 
changed  his  place,  re- 
sidence 

chago  to  begin,  pt.  a 
chaki  (or  a chaka)  gwok 
he  began  to  work,  pe. 
a chak 

chak  milk ; ch.  hqyo 
cheese 


chaki  near;  see  chaho 
and  chago 
chal  wax 

chalo  to  be  similar,  like; 
to  resemble ; pt.  a 
chall  yin  he  is  like  you 
chalo  a kind  of  white 
dura 

cham  left,  left  handed 
(Di.  cham , Nr.  cham) 
chami-chdmi  (charm)  bait; 
see  chamo  to  eat;  ya 
kita  ch.  dqk  abat  I put 
a bait  on  the  hook 
chamo  to  eat;  to  outwit, 
cheat,  deceive;  pt.  a 
chama  by  el  he  ate  dura ; 
pe.  a cham;  n.  cham 
chamo  to  be  going  to,  to 
wish,  intend,  want; 
often  shortened  into 
cha  or  che 

chan  behind,  ya  kedo  chan 
I am  going  behind 
chan  (chahq)-chahi  sun, 
day,  time ; ki  chan 
every  day,  daily ; de 
chan  tin  to-day  (Nr. 
chan) 

chaho,  also  chaho  to 
approach,  to  come  or 
be  near,  pt.  a chtihi, 


or  chahi;  n.  chaho,  and 
chako 

chaho  shallow  place 
chaho  - chahi  the  upper 
part  of  the  inner  thigh 
chao  pi  ki  fen  to  pour 
water  on  the  ground 
chap  a rat 

chare,  or  charb  very,  in 
a high  degree 
chare  mach  light  of  fire, 
beam 

chato  (chqto)  to  move  in 
a direction;  to  walk, 
go ; to  ride,  drive ; pt. 
a chdti  nau  he  went 
naked  (Di.  kat,  chqt) 
chayo  to  blame,  abuse, 
insult 

die  short  for  chamo  to  be 
going  to,  and  for  chago 
to  begin 
chi  just,  now 
chedo  (chyedo)  to  hate, 
pt.  a cheti  dacho  he 
hated  the  woman,  pe. 
diet,  n.  diet 

chego  (chyego)  to  com- 
mand, pt.  a cheka  dan, 
pe.  a chek,  n.  chek 
(chik) 

chego  to  catch  (fish  with 


250  c/iego — chudo 

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a trap  or  hook),  pt.  a 
chekd  reck , pe.  a chek , 
n.  chek;  see  clugo 
chego  to  be  ripe,  see 
chyego 

chego,  chyego  to  be  short 
chego  to  repeat,  see  chi  go 
chek,  chyek  (to  be)  short 
diem  straight 
chemo  toch  to  aim  a gun 
chine  wot  dripping-eaves 
cheno  to  curse,  to  kill  by 
witchcraft 

clierq  to  do  or  be  done 
at  once,  just  now,  just 
before;  e cMro  beno  he 
comes  at  once;  a chet 
hwol  he  had  been  born 
just  before 

chet  straightway,  just, 
exactly;  see  chero 
chet,  chyet  excrements  of 
man  or  animals ; chite 
gyeno  dung  ol  fowls 
(Nr.  chyet);  see  chido 
chetaha  a kind  of  white 
dura 

chete  tyelo  foot-sole  (?) 
chi-man  wife 
clubo  to  put,  place;  pt. 
a chip  fuk  feh  he  put 
the  pot  on  the  ground, 
ya  chi  pa  atep  chyene  I 
put  the  bag  into  his 
hands 

chido  to  suffer  from  diar- 
rhoe,  pt.  a chit,  n.  chet 
clugo  to  lay  a trap,  to 
catch  fish  in  a trap  or 


crawl,  pt.  a chika  rech , 
pe.  a chyek,  n.  chyek 
chigo  to  repeat,  continue, 
a chika  gwok  he  re- 
peated, continued  his 
work 

chigo,  chyego  to  command 
chilo  dirt,  soot  (Bo.  shi ) 
chine  over  there,  yonder 
chino,  also  cMno-chm  in- 
testines, bowels  (Nr. 
chin ) 

chin  obaho  ”hands“  i.  e. 

string,  of  apron 
chiu  to  come  to  the  sur- 
face 

chodo,  chodo  to  break  off, 
to  rend,  pt.  a chota  tol 
he  broke  the  rope;  pe. 
a chot;  n.  chot 
chodo  to  blow  (of  wind) 
chodo  to  put  (into),  to 
push 

chogo , chogo  to  remain, 
continue,  go  on;  a chok, 
a choga  (choka)  gwok 
n.  chogb\  see  chigo 
chqgo  to  abstain  from ; 

to  stop,  finish 
chbgb-chbk  a fish,  hi  cham 
yi  je  it  is  eaten  by 
people 

cho go-chit  bone  (Nr.  cho- 
akh) 

cho  jo  to  beat,  wound  with 
a sword;  a chock  jal 
eni  he  wounded  this 
man,  pt.  a chock 
chok  it  is  finished 


Choi,  Choi  Shilluk;  see 
Ocholo 

chol  dirty  (Ju.  chol  black, 
Nr.  chol  black) 
cholo  to  avenge,  to  give 
compensation,  to  pay 
a fine  ; n.  cholo 
chon,  clion  formerly,  some- 
times 

choho  de  kwom  the  back- 
bone; see  did  go 
choho  to  dance ; ge  choho 
bill  they  are  dancing 
to  the  drum 

choho  to  assemble ; to 
gather,  pile  up,  store 
up ; jal  duoh  a choha 
je  ki  buro  the  chief 
assembled  the  people 
in  the  open  place  (Nr. 
chwok );  see  chuko 
chor  blind ; see  chwor 
chor-clibr  vulture 
choro  to  move  towards, 
to  go  into ; e choro  de 
fach  he  goes  into  the 
village;  pt.  a chor,  n. 
chor 

chot  a steer  without  horns 
choti  that  is  all!  past  tense 
of  a verb  whose  pre- 
sent is  not  used 
chudo  to  groan,  moan 
chudo  = cholo  to  make 
amendments;  pt. a chut, 
a chol,  n.  chol 
chudo  to  clean,  polish; 
chudo  lek  to  brush, clean 
the  teeth;  see  chut 


chiigo — chyek  251 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH 


chugo-chuk  charcoal 
chuko  to  assemble 
cAwZ-cM£penis(01ukonyo 
eisulu,  Nu.  sorot ) ; ch. 
gwok  copper-bracelet; 
ch.  otwon  a certain 
plant 

chuho  liver,  chuna  medb 
”my  liver  is  sweet“:  I 
am  satisfied,  happy ; 
chuna  rach  I am  vexed, 
unhappy 

chuh  pi.  clioh  s.  knee  (Ba. 
koho,  Karamojo  akuh, 
Teso  akungi) 
chuho  to  stand,  stop,  wait, 
be  quiet,  be  silent;  pt. 
a chuhi ; chum,  chuhi ! 
be  quiet!  (Nr.  chuh); 
compare  chogo 
chuho  to  assemble;  see 
chuko  and  chdho 
churo  to  be  bald;  wija 
chur  my  head  is  bald 
churb-chur  a fish 
chute  gin  cham  (f)  to  ask 
for  food;  from  chwoto 
chut-chut  tooth-brush 
chwago  to  absolve,  justify, 
pt.  jdgo  a chwaka  nan 
an  the  judge  absolved 
this  man,  pe.  a chwake 
yijdgo 

chwai-chwayi  soup,  broth 
(Di.  chwai)  ^ vide  chive 
chwajo  to  form,  create, 
make,  build ; pt.  a 
chwdcha  tabo  she  made 
a pot;  pe.  a chwcich,  n. 


chwach  (Di.  chwech, 
chak) 

chwak-chwak  ambassador 
of  the  king 

chwak  throat,  voice,  self 
chwaro-chwar  bug 
chwayo  to  pierce,  perfor- 
ate; pt.  a chwai  yat, 
pe.  a chwai 
chwe  leeches 
chwe  (to  be)  fat  (Di.  chwai, 
Nr.  chwat) 

chwejo  to  suck  out  (a 
wound) , to  bleed  a 
man ; to  absorb,  suck 
up  ; pi  a chwech  yi  pen 
the  water  was  sucked 
up  by  the  earth 
chwek,  chwok  ambassador 
of  the  king;  see  chwak 
chwek  twins 

chwelo  to  circumcise;  pt. 
a chwela  dan,  pe.  a 
chwel,  n.  chwel 
chwer  a season,  about 
May- July;  the  dura  is 
being  planted 
chweyo  to  become  fat 
chwino  to  begin  to  rot, 
decompose ; pt.  vino  a 
chwini 

chwino  liver;  see  chuho 
chwobo  to  be  visible,  clear, 
distinct,  kwofe  chwop 
his  speech  is  clear 
chwobo  to  mix,  a chwopa 
kwen  ki  mau  he  mixed 
the  bread  with  fat,  n. 
cliwop 


chwoboto  spear,  to  pierce 
violently ; pt  .ge  chwopa 
dean  they  speared  a 
cow;  pe.  a chwop 
chwogo-chu  bone 
chwogo  to  stay,  = chogo 
chwolo  to  call ; see  chwoto 
chwoho  mach  to  light  a 
fire 

chwoh  chaff 

chwoho  to  be  late,  to  stay 
behind,  yi  re  chubh 
why  are  you  late?  n. 
chwoho 
chwor  vulture 
chwor  blind  (Nr.  chor) 
chwqro  to  be  blind 
chwoto  to  call;  to  ask  for; 
to  mean;  pt.  a chwota 
jal,  or  a chwola  jal,  pe. 
jal  a chwol  (Nr.  chwol, 
Di.  chol) 

chwou  male,  man  (Nr. 
chau) 

chwowo  to  roar;  pt.  a 
chwowi,  n.  chwowo 
chyedo  - chyet  excrement, 
dung;  see  chet 
chyedo  to  hate ; see  cliedo 
chyqgo  I.  to  ripen,  to  be 
well  cooked,  be  done; 
2.  to  be  short;  pt.  a 
chyek 

chy'ego  to  shut,  close 
chyego  labo  to  knead 
mud  for  building 
c hyego  to  command  (Di. 
chyek) 

chyek  short  (Di.  chyek) 


252  chyek — do  jo 

mmimiiim minimi 11 111111111 mm 


chyek-man  wife,  chyege 
chwol  his  wife  was 
called,  see  chi  wife 
(Nr.  cliyeh ) 


chyeng-cliyeh,  chin  hand, 
forearm  (Di.  chyen, 
Turkana  ekah ) 
chyero  to  sneeze ; chyerg 


yat  to  take  snuff 
cliyetg  to  chase 
chyou-cliyowi  porcupine 


da  to  have,  yd  dd  dean  I 
have  a cow 
dafol  rat 

dagg  to  move  into  an 
another  place,  to  emi- 
grate; pt.  a dhk;  n.  dak; 
see  dehg 

dak  - dak  tobacco  - pipe, 
small  pot 

dakagi-dakaki  a stick  for 
digging  the  ground  or 
planting  dura 
damg  ton  (Di.)  to  avoid 
a spear 

dan  the  gums  (Somal  dan) 
dang  see  dehg 
daro  to  be  overtired,  to 
break  down,  to  be 
afflicted  with,  pt.  a 
ddrl  yi  jwgk 
dato-dat  hoof 
de  forms  the  perfect  tense 
de  short  for  dyer  middle, 
in,  into 
dt  but 

de  chan  noon 
de  chan  tin  to-day 
de  chbn  forever 
dgdg  to  lift  up,  as  a boat 
from  the  ground 


dedot  door 

deduk  grey;  see  aduk 
degg  to  move  into,  e degg 
yey  wgt  he  moves  into 
the  house;  see  dagg 
dek  stupid ; see  degg 
dekugi  = dakagi,  stick 
for  digging  the  ground 
dbl-del  skin,  hide,  whip, 
dbl  dok  lip,  d.  hih  eye- 
lid; dela  ben  a fet  ”my 
whole  skin  is  tired“: 
I feel  very  tired  (Ga. 
odwel,  Di.  del) 
demo  to  fall  down,  pt.  a 

dem,  n.  demo;  see 
dyemg;  perhaps  demo 
is  not  properly  a verb 
of  its  own,  but  the  in- 
finitive of  dyemg  (Nr. 
demg  to  rain)  [bone 

den-deni  the  lower  jaw- 
dbhg,  also  dehg  to  scatter, 
to  part,  to  separate,  pt. 

den , den 

dere  why,  when?  (from 
de  ere  ’’but  why“) 
dethh-detah  the  spitting 
snake 

didg  to  learn,  to  be  ack- 


nowledged with,  to 
know;  pt.  a dit  ki  dg 
Chgl  he  learned  the 
Shilluk  language,  n. 

dido 

diko : a diki  won  the  sun 
is  setting,  darkening 
dimg  to  dry,  to  wipe;  a 
dim  chyehe  he  wiped 
his  hands 
dip-dibi  a fish 
dir  middle,  truth,  true, 
upright;  see  dyer 
dit  (Dinka)  large,  big 
dbch  (to  be)  good,  nice, 
agreeable,  right;  ya 
bfrt  ki  doch  I remained 
a good  (a  long)  time 
dochg  to  twist,  to  wring 
dgdg  mggg  to  brew  beer, 
pt.  a dwgla  m.;  pe. 
mggg  a dwol;  n.  dwol 
dbdo  black  earth;  hyeh  a 
dgdg  iron 

dggg  to  go  back,  to  turn 
back ; pt.  a dok,  11.  dbgo, 
see  duggg 

dogolpou  chameleon 
dgjg  to  be  good,  to  be- 
come good;  n.  ddjo 


dok — dalo  253 


dok  gum-sap,  caoutchouc 
dol  circle 

dolo  to  make  round,  a 
circle;  n.  dol. 
dolo  mo  go  to  make  beer, 
pe.  a dwol;  see  dodo 
dono  to  be  or  become 
good,  well;  see  do  jo 
dono  to  remain,  be  left; 

pt.  a don  (Di.  don) 
dono  to  grow  up,  become 
large ; to  be  large,  big, 
great  (Nr.  don) 
doro-dor  wall 
dor 0,  doro-dori  ax,  adze 
doyo  to  decrease,  be  de- 
creased, pt.  a dol 
duano  to  evaporate,  to 
steam  away,  to  dry 
up;  — to  rise  above 
the  water ; pt.  a diian ; 
n.  dubnb ; see  dioeno 
duno  to  smoulder,  mack 
e duno , fa  lyel}  the  fire 
is  smouldering,  it  does 
not  burn 

duo  go  to  come  back,  to 
return  back,  to  repeat, 
continue,  to  accept, 
duo  go  wok  to  miscarry; 
pt.  a duok,  n.  dubgo\  u 
duok  ki  bw6n  when  will 
he  return?  (Di.  dwok , 
Nr.  jok) 

duoko , duo  go  to  ruminate ; 

pt.  dean  a duoki  lum 
duon  big,  great,  large,  old, 
respected,  jal  duon 
honourable  address  to 


a respected  person 
dup-dup  a mouse 
diit-dut  loin-cloth  of  skin 
for  men,  worn  in  danc- 
ing 

dut  a present  to  the  rela- 
tives of  the  bride ; same 
as  dut  loin-cloth? 
dutbne  a skin-cloth;  see 
dut 

duwat  a herb,  used  as 
medecine  against  dwalo 
Duwat  name  of  a brother 
of  Nikah  [month 

dwai  (duai)-dwat  moon, 
Dwai  Nubian ; used  in 
addressing 

dwai  to  bring,  see  dwayo 

dwar  hunting 

dwaro  to  hunt 

dwato  to  wish,  to  want; 

to  call,  pt.  dwata 
dwayo  to  bring,  to  carry; 
to  send  for,  to  let  come, 
pt.  ge  dwaya,  or  ge 
dwai , pe.  a dwai 
dwei  moon;  see  dwai 
dweno,  or  duano  to  be 
shallow,  to  evaporate 
dwocho  to  wring  (a  cloth) ; 
pt.  a dwoeha  lau;  pe. 
lau  a dwoch ; see  docho 
dwodo  cliyen  to  cross  the 
arms;  pt.  a dwota  ch ., 
pe.  ch.  a duot,  chyehe 
a duot  en  his  arms  are 
crossed 

dwqlo  to  mix  beer  with 
flour,  see  dodo 


dwoto  to  seek,  to  want; 
pt.  a dwoti  yuk  he 
searched  firewood,  pe. 
yuk  a dwai , n.  dweto; 
see  dwato 

dwuno  to  dry  out,  to  eva- 
porate ; see  duano , 
dweno 

dyebo  to  suffer  from  diar- 
rhoe;  pt.  a dyep ; pe. 
a dyep ; n.  dyebo ; doge 
dyebo  he  talks  too 
much,  is  talkative 
dye,  go  to  rain  a little : kot 
e d.  it  is  raining  a little, 
drizzling,  syn.  hweyo 
dyel-dyek  goat;  e kwayo 
M d.  he  herds  goats 
(Nr.  adel) 

dyel  jwok  ’’God’s  goatu, 
butterfly 

dyel  wate  bon  a bird 
dyemo  to  fall;  pt.  a dyem ; 
kot  e d.  it  rains  in  large 
single  drops,  afei  e d. 
its  hails ; see  demo 
dyeh  a grass , used  in 
tying  the  house-poles 
dyfa  middle,  truth,  true, 
certain;often  shortened 
into  de  with  the  me- 
aning of  ”in,  into“, 
(Nr.  dar}  Ba.  dirt) 
dyero  to  desire ; see  dwato 
dachb-mhn  woman 
dakdii-man  woman 
dalo  to  fail,  to  be  in  diffi- 
culties, at  a loss  (Ba. 
dara,  Somali  dal) 


254 

iiiiiiiiinniiiiiiiiiiiiii^ 

dan,  also  dan  man,  person, 
human  being,  mankind; 
woman,  mother,  dan 
fen  baby 
dan  riwom  bride 

r\  r\  — 

dan-danl  dancing-stick 
dean,  sometimes  shorten- 
ed to  de-dok  cow, 
cattle 

de go  to  be  stiff,  paralyzed, 
Iweta  a dek  my  fingers 
are  paralyzed 
dego  to  be  slow  in  talking 
or  thinking,  to  be  stup- 
id, ignorant;  pt.  a dek, 
n.  dtgb;  see  the  pre- 
ceding word 

deno  to  vex  one,  pt.  a 
dbhl  in  he  vexed  him; 
pe.  yd  deni  in  I was 
vexed  by  him,  n.  deno 
dek,  dek  stupid 
de-tworo  a dry  place 
dido  to  make  straight 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

dodln  the  hot  season, 
about  March 
dodo  to  suck  (milk) ; pt. 
a dot;  a dota  chak;  pe. 
a dot 

dok-dok  mouth,  bill;  bor- 
der, edge,  language ; 
do  Choi  the  Shilluk- 
lauguage;  do  kal  out- 
side the  yard,  before 
the  yard ; dok  akyel 
one  mouth  - ful ; with 
one  mouth,  at  once, 
unanimous;’  (Nr.  tok, 
Masai  gu-tuk,  Teso 
akay-toko ) 
dok  reply  to  a call 
do-kot  ’’mouth  of  rain“, 
the  beginning  of  the 
rainy  season,  April, 
May 

dol  a kind  of  white  dura 
dolo  to  swing  n.;  pt.  a 
dol,  n.  odblb 

dan  — fado 



dohb-dbhl  a big  basket 
Dbho  (from  Dongola) 
Nubia,  Nubian 
dZria  a season,  July- 
September,  the  beginn- 
ing of  the  red  dura- 
harvest 

dukl  to-morrow;  dune 
chine  the  day  after  to- 
morow 

duodo  to  rise,  to  get  up ; 

pt.  a dwbtl  mal,  or:  a 
- dwbta  mal;  n.  dubdo 
duro  fen  to  destroy,  pt. 

a dura  feh,  n.  durb 
dwayo-dwai  pegs,  driven 
into  the  ground  round 
the  big  dura-basket 
dweh  sorrow 
dwodo  to  suckle  a child ; 
pt.  a dwot  nal  fen,  pe. 
a duot 

dwor  buffalo’s  hair  hung 
on  the  horn  of  a cow 

E. 

e his 

i he,  she,  it 
e no 

edi,  edi  how? 

elei  a grass  out  of  which 
ropes  are  made 
in  he,  him,  she,  her,  it, 
that  one 

ind  = in 

ini  this,  that,  these,  those 
ire  why  ? 

F. 

fa  i.  to  be,  2.  not 
fach-myer  home,  village, 

settlement 

fado  to  be  tired,  to  be 

loath  of;  ip.fat,  more 
frequently  fet,  some- 

fado — fo  do  255 


times  fit , yeja  fet  yi 
gwet  my  heart  is  (that 
is:  I am)  tired  with 
writing,  n.  fado 
fado  to  fall,  fall  down; 
to  die  (said  of  a chief) ; 
pt.  a fat,  a feti ; wife 
fat  his  face  fell  — he 
was  disappointed,  a 
fati  fen  she  bore  a 
child ; n.  fado 
fago  to  be  sharp,  to 
sharpen;  pt.  a fhk  he 
sharpened,  a fhka  fal 
he  sh.  the  knife,  pe. 
fal  a fak 
fdk  sharp 

fal  bush,  desert,  uninha- 
bited and  uncultivated 
land 

fal-fet  spoon  (Bo.  fala, 
pali ) 

fhl'o,  also  falo-fal,  fal 
knife 

fhm-fami  1 . board,  table ; 
2.  saddle 

fane  it  is  he,  that  is  it 
fano  to  stoop  down,  to 
hide  ; pt.  a fani,  a fern, 
n.  fan 

fanoto  try,  test,  examine, 
pt.  a fani 
fan , fan  full 

fhno  to  be  full,  to  become 
full;  to  fill,  pt.  a fan 
ki  pi 

fano  to  divide,  to  distri- 
bute 

fhr-feri  hippo 


faro  to  fly,  to  jump,  to 
run  away,  to  pass  by, 
to  flee;  pt.  a fara,  or 
a far  kwome  he  jumped 
on  his  back  (Di.  par , 
Nr.  bar ) 

faro  to  remember;  pt.  a 
fhra  kwop,  pe.  a far 
faro-farl  a small  mat  for 
covering  plates  or 
dishes 

ftt  skin,  peels  of  fruit ; 

fate  nwole  yat 
fat  it  is  not,  not  present, 
not  here ; no ; fate  6n 
not  he 

fayo  I.  to  fear;  2.  to 
make  fear;  pt.  ya  fay  a 
jal  eni  I frightened  the 
man 

fecho  to  ask;  pt.  a fechl 
6n;  pe.  a fyech 
fedo  to  lie,  tell  lies;  pt. 

a fet,  or  a fyet,  n.  fedo 
ftdo  to  plant,  raise,  grow ; 
educate ; pt.  a feta  by  61, 
pe.  a fet;  n.  fedo ; see 
fido 

fejo-fech  peg,  nail  of  wood 
fejo  to  lead  (as  a sheep); 
pt.  a fecha  dyel,  pe.  a 
fech,  n.  fech 

fek  (to  be)  heavy  (comp. 
feko) 

feko  to  sit,  sit  down,  pt. 
a fekdfen  he  sat  down, 
a ftki ; a feka  witi  chon 

he  sat  down  on  his 
knees 


ferno  to  gainsay,  denie ; 

pt.  a ftm,  n.  fyem 
fen  earth,  ground;  down, 
below,  fen  e ru  one 
year  passed 

fen  gai  the  first  twilight 
(probably  from  fen) 
fer  equal,  alike,  identical, 
fer  ben  it  is  (they  are) 
all  alike;  fer  ki  men 
the  same  as  that  one 
fero  to  catch,  take  hold 
of;  pt.  a fer  i en,  pe.  a 
fer,  n.  fero 

fero  to  sweat,  perspire; 
pt.  a fer 

fi-fik  water  (Somali  biyo) 
fido  to  he  tired;  pt.  a 
fit;  yd  fiti  yin  I am 
tired  with  you,  see  fado 
fido  to  follow,  persecute, 
pe.  fit,  n.  fido 
fido  to  raise,  educate ; pt. 
a feta  dan  he  raised  a 
man,  pe.  a fet,  n.  fido 
fiemo  to  denie,  to  gainsay, 
n.  fyem ; see  femo 
fiero  to  be  close  together, 
to  stand  in  a line 
Fijo  the  mouth  of  the 
Sobat-river 

fijo  mach  to  rub  fire,  pt. 
a ficha  m.,  pe.  a fich, 
n.  ficli 

fino  to  be  pretty,  beauti- 
ful, pt.  a fin 
fino  (finb)-flnl  cheek 
fit  (to  be)  tired,  see  fido 
fbdo  to  surpass,  to  he 


256  fo  do — g aj  0 

mini Mini min Minn in 


more  than,  pt.  a fdt;  a 
foti  jal  he  surpassed 
the  man  ; mach  foti 
mal  the  fire  rose  up 
(Ba.  put ) 

fodo-fot  co  untry, /ote  won 
our  country,  fote  chol 
the  Shilluk  country ; 
see  also  fwodg 
fogg  to  be  bruised,  pe. 

a fok,  n.  fogo 
fojo  to  brush,  rub,  clean, 
pt.  a focha  lane  jal 
dugh,  pe.  a fwoch ; fojo 
chak  to  make  butter 
folo-fol  cloud 
fono  lum  to  weed  grass, 
to  pull  out  ill-weeds; 
pt.  a fona  l .,  pe.  a fon, 
n.  fon 

fote  country,  native  coun- 
try, home;  this  form 
used  only  when  a gene- 
tive  follows  : fote  won 
our  (my)  country;  see 
fodo 

fudo  to  pull  out,  as  a 
pole;  pt.  a futi  yat, 
pe.  a fut,  n.  fiit;  see 
fono 


fiido-fiit  a lame  person 
fudo  to  be  lame,  to  be- 
come lame ; to  palpitate 
violently,  to  be  seized 
with  apoplexy,  fyewe 
e fudo  his  heart  beat 
violently 

fujo  yei  to  comb,  dress 
the  hair;  pt.  a fucha 
yei,  pe.  a fucli 
fiik-fugi  (fuki?)  tortoise 
fuk-fiiki  pot;  fuke  fi 
water-pot 
funo  same  as  fong 
furg  to  till  the  ground,  to 
plant,  pt.  a furi  fen ; 
(Somal  abur  farming) 
fwodo  to  beat ; pt.  a fwota 
dn,  pe.  a fwot  (Di.pwot, 
Ba.  but) 

fwodo-fwot  place  where 
the  ground  is  tilled, 
field,  farm 

fwgjg,  fubjo  to  praise,  to 
thank ; pt.  a fivgcha  en, 
a fwgchidn,  pe.  a fwoch, 
n.  fwoch 

fwojg  chak  to  butter;  pt. 

afwocha  chak ; see  fojg 
fwong  to  teach 


fyhro  ten 

fyechg  to  ask;  see  fechg 
(Ba.  pija ) 

fyedg  to  lie,  to  tell  lies, 
n.  fyet 

fyedg  to  split,  rend,  break; 
to  sting,  hurt,  prick, 
pt.  a fyeta  tik  he  broke 
the  sudd,  pe.  a fyet; 
feh  a fyet  ’’the  ground 
was  split“ : the  day 
broke,  n.  fyet 
fyejg  yei  to  pull  a boat; 

to  lead;  see  fljg. 
fyblo  cacare,  a fyeli,  a 
fyel , n.  fyelo  (Nandi, 
Kamasia,NdorobojM0& 
excrement) 

fyeno,  fyen-feni  skin,  for 
clothing,  sleeping  on 
fyer-ftri  or  fir  back- 
bone, fyera  a tot  my 
b.  is  stiff,  aches 
fyet  a lie 
fyet  (to  be)  torn 
fybu-fyet  heart;  fyowa 
dwata  kedg  fote  Chgl 
my  heart  wants  to  go 
to  the  Shilluk  country 
(Di.  pwou) 


ga  piece,  copy,  number; 
it,  they;  ga  adi  how 
many  (pieces,  copies)? 
je  ga  adek  ’’men  they 


three  “ = three  men 
(Nu.  gar) 

gago  to  belch;  pt.  a gak 
gagb  — gak  cowrie-shell 


ghi  an  exclamation  of 
surprise ; see  gayg 
gajg  I.  to  touch;  g.  fin 
to  ’’touch  the  ground^ 


gamo — giwi 

lllllllllllllj|lilllllllllllilllllillllllllllllllllllllllllll!lilll!llllllllll 

with  a sacrifice,  to  lay 
a sacrifice  on  the 
ground , to  sacrifice ; 
to  leave  a sacrifice 
on  the  ground  5 2.  to 
smear ; chiefly  in  a re- 
ligious sense,  to  smear 
mud  on  a building 
dedicated  to  Nikah ; pt. 
a gacha  labo  yi  wot,  pe. 
a gach,  n.  gach 
gamo  to  hand,  reach ; 
garni  yan  gin  an  hand 
me  that  thing ! 
gamo  woro  to  accompany 
a song;  pt.  gi gam;  see 
preceding  [gbm 

gamo  to  capsize;  pt.  a 
gano  to  think,  to  think 
of;  to  trust;  to  respect, 
honour;  pt.  a g ana  gal 
eni ; n.  gano 

gano-gan,also  gani  metal- 
button,  worn  as  adorn- 
ment in  a string  on  the 
brow  etc. 

gat  (gat )-gdt  river,  river- 
side, river-bank  (So- 
mali gar) 

gayo  to  he  amazed,  per- 
plexed, astonished,  to 
utter  an  exclamation 
of  amazement;  pt.  a 
gdi ; n.  gdyo 
ge  they,  them 
gedo  to  build;  see  gero 
gedo  to  tickle;  pt.  a get 
gedo  to  chirp,  twitter, 
warble,  sing  (of  birds) 

WESTERMANN,  The  Shilluk  P 


gilo  chor  to  sustain  people 
(in  times  of  need) ; pt. 
a gel ; n.  gel 

gilo -gill,  or  gill  a steep 
slope  or  river- bank; 
gel  nam  steep  river- 
bank  ; gel  (or  gelo)  wan 
eye-brow 

gin  they,  them  (Nr.  kin) 
geno  to  drive,  drift,  float; 
a gin 

geno  to  besiege;  pt.  a 
gena  pack ; pe.  a gen 
gero  to  build,  to  erect  a 
building,  to  found  a 
settlement;  pt.  a gfora 
wot ; pe.  wot  a ger 
get  red-brown  stuff  with 
which  the  face  is  smear- 
ed 

geto,  gito  to  besmear  (the 
face) ; see  preceding 
geto  to  kill,  sacrifice ; to 
treat  a guest 
gi,  short  for  gin  thing, 
only  in  compositions 
gi  bwon  ’’thing  of  the 
strangers  “ : siphilis 
gicho  something  (from 
gin,  gi  thing) ; g.  meko 
something  else,  some- 
thing 

gi  chwak  ornaments  of 
the  neck 

gi  cliyin  misfortune,  mis- 
hap ; see  chyeno 
gido  to  be  wanting  (of 
teeth) ; pt.  a gidi  lek 
he  has  no  (or  few) 


257 

IIIIIIIIIIIIIIIIIIIIIIIIIIMIIIIIIIIIIIIIIIilllllllllllllllllllllllllillllllll 

teeth;  a geta  lek  he 
pulled  out  teeth,  pe.  lek 
a get  the  teeth  were 
pulled  out  (?) 
giido  to  sacrifice  (as  a 
cow) ; to  bless ; to  treat 
a guest;  pt.  a gieta 
( gyeta)  dean ; pe.  a giet ; 
see  geto 

gi  fin  ’’thing  of  the  earth“ : 
something 

gi  gwet  writing  material, 
pen,  pencil 
gi  gwon  bribery 
gm-gik  thing 
gin  sometimes  instead  of 
gin,  and  gon 
gin  ehdm  food 
gin  duoh  womb 
gin  lak  inheritance 
gin  mat  beverage 
gin  much  alms 
gin  mushahi  old,  antique, 
ancient  things 
gin  ndk  arms 
gin  tuk  toy,  plaything 
gin  ten  little  thing,  baby 
gino  to  rub ; pt.  a gina 
en  H mau  he  rubbed 
him  with  oil;  a gin  he 
rubbed;  pe.  a gin 
gir  much,  many,  plenty 
of 

gi  rom  measure,  ruler 
gito  to  reach,  arrive,  to 
last  till;  gito  duki  till 
to-morrow;  e gito  boro 
it  lasted  till  afternoon 
giwi  stone 

17 


258  gi — gwalo 

miiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiM 


gi  wich  head  - ornament, 
go  he,  it,  him  [hat 

gobo  kwojo  to  scratch  mud 
together  (for  building 
etc.) ; pt.  a gbpa  or 
gbpi  k.  ; pe.  a gop  ; n. 

_gop 

go  do  fen  to  scratch  the 
ground,  to  dig;  pt.  a 
gold  fin ; pe.  a gol  ; n. 
9Ql 

godo  to  loosen  (?) ; pe. 
Iwete  got  his  fingers 
were  loosened 
go  go  to  work,  to  do, 
make,  practise;  pt.  a 
gbka  wot ; pe.  a gwok 
goji-gbchi  sword ; from 
go  jo  (Nr.  gojo) 
gojo  to  strike,  beat;  to 
fire  a gun,  to  hit;  pt. 
a gocha  rial ; pe.  nal  a 
goch 

gbk-gbk  a ring  of  skin, 
worn  round  the  leg 
below  the  knee 
gol  enclosure , home, 
homestead;  family; 
tyen  ggla  the  people  of 
my  family,  belonging 
to  me;  espec. : ”my 
wife“  ; tyen  gol  gin  his, 
or  their  wife  (Di.  gol, 
Nr.  gol,  Somali  gola) 
gbl:  ken  gol  boil,  abscess 
gblb-gol  side-arm  of  a 
river,  bay,  bight 
gon  where  ? a ket  yi  gon 
where  did  he  go  ? 


gbn  he,  him,  it 
gono  to  keep,  preserve; 
pt.  a gona  jam  he  kept 
the  goods;  pe.  a gbn ; 
n.  gbn 

gono  to  loosen;  much 
used  in  the  sense  of 
loosening  a cow,  that 
is  giving  it  away;  pt. 
a gbna  lau  he  loosened 
the  cloth;  pe.  dgk  a 
gon  the  cattle  was  1. 
gono  to  complain  of,  to 
accuse,  to  carry  on  a 
law-suit  against  one ; 
pt.  a gbn ; n.  gon 
gono  to  scratch ; pt.  a 
gwonadele  he  scratched 
his  skin;  n.  gwonb;  see 
gw  ono 

gon  a dry  place  (?) 
gono  to  stoop  down,  to 
dive ; pt.  a gon  he 
stooped  down;  a goni 
ta  pyen  he  hid  himself 
under  the  skin;  n.  gbno 
gopo  see  gobo 
gor  corner 

gor-gbr,  or  gori  a kind 
of  big  white  beads 
worn  as  necklace 
goro  niggard 
ggro  to  tattoo,  to  make 
incisions;  pt.  a gora 
jal 

gbt  comer,  hiding  place; 
behind;  syn.  gor ; a 
fani  got  wot  he  hid  in 
the  corner  of  the  house 


goto  to  dig,  see  ggdo  and 
gwoto 

goto  to  be  vexed,  angry, 
to  sit  down  vexed,  not 
saying  a word;  pt.  a 
goti 

gu-gu  a big  fish 
gudo  (gudo)  to  knock,  to 
hammer,  to  pound;  to 
hurt,  to  kill ; pt.  a giita 
byil  he  pounded  dura, 
pe.  byil  a gut  or:  a guv, 
n.  gut 

guk  (to  be)  blunt 
gill , gule  ivot  the  comer 
between  roof  and  wall 
of  the  house,  see  got 
gulo-gul  (ar.)  cannon 
guno  to  bribe ; pe.  a gun 
he  has  been  bribed 
gur-gur,  also  gur  a very 
large  fish,  weighing  up 
to  2 — 300  lbs. 
gur , kiy  gur  tattoo,  brand; 
scar  of  tattooing;  see 
goro 

guro  to  tattoo,  see  goro 
gut-gut  navel,  umbellicum 
gut-guti  a wooden  ham- 
mer 

gwach  taxes 

gwai  rough;  yat  rnagwai 
a rough  tree 

gwajo  to  collect  or  to  pay 
taxes;  pt.  a gwacha 
nyen;  pe.  a gwach;  n. 
gwach 

gwalo  to  be  thin;  pt.  a 
gwdl 


g wanb  — ybt  25a 


gwano  to  scratch,  see 
gwono 

gwano  to  err,  to  make  a 
mistake,  to  do  some- 
thing by  chance,  unin- 
tentionally ; e gwano 
todo  he  told  a false 
report,  a lie;  kit  chaka 
gwano  en  a stone  hit 
him  by  chance ; pt. 
and  pe.  gwen 
gwdro  to  snatch,  snatch 
away ; pt.  a gwara  ring 
he  snatched  the  meat; 
pe.  a gwar ; n.  gwaro , 
or  gwSro 

gwatg  to  bewitch,  curse 
gwayo  to  bark,  bay;  pt. 
a gwai 

gwayo  to  be  coarse, 
rough ; kwome  gwayo 
his  back  is  rough 
gwedg  to  carve,  to  write; 


pt.  yd  gwU  I wrote ; a 
gweta,  or  gweti  wano; 
pe.  a gwet;  n.  gwet 
gwejo  to  kick;  pt.  a gweeha 
dan;  pe.  a gwech;  n. 
gwech 

gwelg  to  wink  (with 
hands) ; e gwelo  ki  chye- 
no;  pt.  a gwel 
gwtlo-gwel  ring 
gw eno  to  pick  up,  to 
gather,  to  collect ; a 
lete  yan  e gw  eno  yuk  I 
saw  him  collecting  fire- 
wood; pt.  a gwena  yuk, 
pe.  a gwen 

gwero  to  peel  off,  as  skin ; 
dele  gwerg  his  skin 
peels  off;  pe.  a gwer 
gwet  carvings 
gwidg  lep  to  give  a sign 
with  the  tongue,  to 
”wink“  with  the  ton- 


r. 


gue;  pt.  a gwit;  see 
gwelg 

gwok-guok  dog  (Kara- 
maj  0 enok , Elgumi  eki- 
nok,  Teso  akinoko) 
gw  ok  work;  e gw  ok  edi 
what  kind  of  work  is 
that?  what  is  here  to 
be  done?  what  shall 
we  do?  see  go. go 
gwono  to  scratch ; pt.  yd 
gwgna  rea  I scratched 
myself 

gwotgto  dig  up  the  ground; 
see  godg 

gyek-gyek  Mrs.  Gray's 
waterhuck 

gytlb-gytl  ring  of  ivory; 
see  gwelo 

gyeno-gyeh  hen,  fowl 
(Mundu  ngo) 
gyerg  to  build;  see  gedo 


yado  king;  comp,  rit, 
ror 

yalg  wgk  to  bring  out 
yam-yam  thigh  (Nr.  yam) 
yarg  thrashing  - place ; ge 
pwota  by 61  ki  wiy  yarg 
yedo-yedi  grass-torch 
yegg  fish;  comp,  rejo 
y6r,  wor  September 


yh'b-yiri  a red  bead 
ytro  to  cut  into  strips; 
pt.  a yer  py eng  he  cut 
the  skin  into  strips 
yet  spirit  = yit  king 
yo  well ! all  right ! 
ygdg  to  pound ; cf.  widg 
yojg  to  bask,  to  sun  one- 
self; pt.  a yoch 


yong  te  elect ; see  rang 
yong  fen  to  sink,  to  dive ; 

pt.  a ybn  fen;  n.  ybno 
ydro  - yor  relations  by 
marriage,  see  oro ; yore 
his  brother-,  sister-, 
father-in-law 
yot  house ; see  wgt 


1 7 


26o  * « — j u d Q 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ 


ha  exclamation  of  fright 


jach-jach  shoulder-blade 
jado  to  he  in  or  to  get 
into  difficulties,  to  be  at 
a loss,  to  be  short  of, 
to  fail;  pt.  a jati  nyen 
he  is  short  of  money, 
also  a jet;  n.  jado 
jagg  ket  to  pull  a rope 
jagg  to  rule,  to  govern, 
to  be  chief;  S jago  f^n 
he  rules  the  country; 
pt.  a jaka  /.,  pe.  a jak 
jago-jak  chief;  jan  duon 
big  chief,  district- chief 
jal-jok  man ; see  jalg 
jal  fyet  a liar;  jal  f.  fer 
ki  ku  a liar  is  like  a 
thief 

jal  gbl  husband ; jal  gold 
my  husband 

jal  gw  ok  workman,  la- 
bourer 

jal  len  warrior,  soldier 
jale  Iwok  washerman 
jal  mdt  robber,  waylay er 
jal  nwomi  bridegroom 
jal  nal  butcher 
jal  neau  trader,  merchant 
j&lb,  also  jal~jok  man 


(vir) ; for  the  plural 
tyen  is  also  used;  in 
compositions  the  sing, 
is  always^'aZ,  the  plural, 
if  the  following  word 
begins  with  a conso- 
nant : jg 
jalg  itching 
jalg  to  curse 
jal  tddo-jg  t.}  or  tyen  t.  liar 
ytt%agmedecine-man;  the 
”bad“  wizard 
jam,  jam  goods,  property, 
valuable  things ; wu  da 
jam  gir  you  have  plen- 
ty of  goods 
jame  gwok  tool 
jame  kwh  things  belong- 
ing to  the  community, 
to  the  king,  or  which 
are  reserved  for  reli- 
gious purposes 
jam  Un  i.  arms,  armour 
for  war;  2.  booty,  spoil 
jano  to  lean  against ; e . j. 
wgt 

japg  (jabg?)  mggg  to  stir 
the  beer 

je  people;  je  fon  the 


people  of  this  country 
jekg  to  reign,  rule,  govern; 
pt.  a jSkl;  n.  jSko,  or 
jdgo;  see  jagg 
jem  (ar.)  week 
jeria  a season:  about 
September,  the  time 
of  harvesting  the  red 
dura,  yey  j.  in  the  j. 
jet  to  be  short  of;  see 
jadg 

jimo  to  have  colic ; yejaj. 
joch,  joch-joch  a plant,  its 
root  is  used  in  making 
ropes  and  fish-lines 
jogg  to  turn  something 
back,  to  prevent,  to 
chase  or  drive  away; 
jdgi  dgk  drive  the  cattle 
away,  pt.  a joka  len  he 
turned  the  war  back, 
prevented  war 
jok  pi.  oijal,  men,  people 
jo  nak  warriors 
jbp,  jbup-jopi  buffalo 
jor-jgr  a small  fly  or  gnat ; 
a bug 

judo  to  be  over -tired, 
perplexed 


jur — kalo  261 

Ulllllllllllllllllllllllllllllllllilillflllllllllllllllllllllilllllllllllillllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllli 

without  deliberation. 


jur , jdr  people,  tribe 
(Ba.  jur  country) 
jut:  wou  a jut,  chan  a ket 
the  sun  has  set,  the 


day  is  gone 

jwdno  to  hasten,  hurry; 
to  be  hasty,  rash,  e 
jwanb  kwop  he  is  hasty, 


in  his  talking 
jwok-jwok  God;  sickness; 
6 da  jwbk  he  is  sick 


kd  1 . place ; 2.  there,  here ; 
chip  kd  put  it  there ; 

3.  and,  and  then;  chan 
aryau  ka  yi  hi  in  two 
days,  then  come  again; 
kd  connects  only  sen- 
tences, ki  single  words ; 

4.  ka , ka  logo  if,  when 
kd  = Mdb  to  go ; yd  ka 

hi  gwok  I go  to  work 
kaho  to  take  by  force,  to 
rob;  pt.  a kapd  dean ; 
pe.  dean  a kap;  n.  kepo 
(Somali  qah )t 
kdch  = kd,  kech  place ; in 
the  place  of,  instead  of 
kado  salt  (Masai  makat ) 
kado,  or  kado  to  bring; 
see  kdno,  pt.  a kht , a 
kadi  gin  cham,  pe.  a 
kel ; (Somali  qad  to 
take) 

kado  to  twist,  plait,  braid; 
pt.  a kht ; a kadi  lum 
he  twisted  grass;  also: 
a keta  yei  he  plaited 
the  hair;  pe.  yei  a ket, 
n.  ket 

kado  to  go,  to  step  on; 
syn.  kedo 


kago  to  cut  open,  to  split; 
to  rend ; pt.  a kaka 
dean  he  cut  open  a 
cow;  a kaka  yat  he 
split  the  tree ; a kak,  pe. 
a kak,  n.  kak 
kago  to  plant ; pt.  ya  kaka 
yat;  pe.  a kak 
kago  dok  to  gainsay,  de- 
bate, dispute;  pt.  ya 
kaka  dok;  the  same  as 
kago  to  cut  open? 
kago  bush-cat 
kago  sand-bank,  chiefly 
a small  stretch  of  sand 
uniting  two  islands 
kago,  sometimes  kago  to 
ache,  to  pain  violently, 
wija  kago  my  head 
aches ; pt.  a khk,  n.  kek 
kajo  to  pluck,  to  pick,  to 
gather,  to  strip  off  (as 
dura  - corns  from  the 
ear) ; pt.  ge  kaclna  hy6l 
they  harvested  dura; 
pe.  a kdch;  see  kajo  to 
bite 

kajo  to  bite,  to  sting;  to 
pain,  ache ; pt.  twol  a 
kacha  dan  the  snake 


bit  the  man;  pe.  dan 
a kdch;  china  a kach 
my  bowels  ache;  n. 
kdch  (Di.  kach,  Nr.  kach) 
kak  a fish-spear;  see  het 
kake  time,  chiefly  the 
ancient  time,  k.fa  chaki 
a time  not  near : a long 
time  ago;  k.  fen  (long) 
time;  k.  duon  the  an- 
cient time,  the  time  of 
old,  a long  time  ago, 
formerly 

kdl-kali  fence,  enclosure, 
court,  court-yard  (Di. 
kal;  Somali  qalo  castle) 
kalo  to  carry,  bring;  to 
be  carried,  brought; 
to  ride,  drive;  to  come 
from ; e kalo  gin  cham 
wot  he  carries  the  food 
into  the  house ; ya  kalo 
wich  adero  I am  riding 
on  a donkey;  kal  ya 
wok  carry,  pull  me  out ! 
pt.  a kal  gin  cham  he 
carried  the  food;  yi 
kala  ken  where  do  you 
come  from  ? a kela  gin 
cham  he  carried  the 


262  halo  — kvtg 

llll!lllini!lllllllill!lllllllllllllllllllllllll!llllll!lll!limillIIIIIIIIINIIIIIII!lllli:i  ;;1::|||||||||||||l!llllllllllllllllllllllll||||||||||||||||||||||||||||||||||||||||||||ii||||||!|||||||||||||||||!|||||||||||||||!|||||||||!ni||( 


food;  pe.  a kel  it  was 
carried 

halo  bldg  to  wait 
kamd  (pt.)  to  be  going  to, 
to  wish,  to  begin;  yd 
h.  gwet 

kan  while;  see  ka  place 
kang  dom-palm  (Nr.  kan ) 
kano,  kano  to  bring  (So- 
mali ken  bringing,  Nr. 
ken  to  take) 

kano  to  hide;  pt.  a kana 
hyen ; pe.  n.  a kan;  n. 
kan 

kan  - kani  trumpet  (Nr. 
kan) 

kan  ~ kake  time ; for 
inst.,  kan  a tvni  some 
time 

karo  to  have  branches, 
to  branch  off;  dg  Chgl 
a kar  the  Shilluk  lan- 
guage has  many  bran- 
ches, i.  e.  is  rich  in 
structure 

katg  to  bring,  pe.  a kal; 
see  kadg 

katg  to  step  over,  see 
kadg 

kawo-kawibQ&m  for  build- 
ing a house 

kayg  address  for  a des- 
cendant of  a king 
kayb-kai  elder  brother ; 

see  preceding 
kayg  appetite,  desire  for 
meat 

kech  hunger;  yd  da  h I 
am  hungry 


kick  strength,  power; 
strong,  powerful,  se- 
vere; bitter,  sour  (Nu. 
kagal  sharp,  Nr.  klch’) 
Mchg:  chan  a kechl  the  sun 
is  turning  downwards, 
it  is  afternoon 
Mdo-kit  a fish 
kedg  to  twist  a rope 
Mdb  to  go ; pt.  a Mt ; a 
Mti  wgt  ’’she  went  into 
the  house“ : she  is 

going  to  bear  a child 
kegg  to  plant,  see  kagg 
kel,  keU  middle,  midst, 
in  the  midst  of,  amidst, 
between,  among;  Ml 
tiro  among  the  people, 
wat  bbgon  ki  keU  gin 
there  is  no  child  among 
them ; kele  bat  the  place 
between  the  shoulders 
kelg,  kelg  to  throw  a 
spear,  to  spear,  to  stab, 
pt.  a Mia  dan , pe.  a 
kel , n.  Mto 
kemg  crutch 

kemg  to  visit ; pt.  a kema 
dan;  pe.  a hem;  n. 
Mmb 

keng  to  stroke,  caress, 
fondle 

Mno-keni  gourd,  calabash 
ken  (from  kech)  place ; 
time ; reason ; here, 
where,  when,  if;  Nr. 
kan 

ken  bol  itch,  place  where 
a gnat  has  stung,  blister 


ken  gwgn  itching 
ken  kwgh  burial-place 
ken  - kwgte  path  of  the 
cattle 

ken . let  ’’hot  place“, 
wound,  boil 

keng  yat  to  shake  a tree 
keng  to  be  strong;  pt.  a 
khn;  n.  kbib ; see  kich 
kenrit — kache  ror  ’’place 
of  the  king“,  a small 
hut  where  a deceased 
king  is  adored 
keng  — ken  rit 
Mb-Mo  boundary,  border 
kepg  to  take  a thing  out 
of  a larger  quantity,  to 
choose,  pick  out;  to 
take  away,  to  steal ; 
to  whore,  to  prostitute 
oneself;  kepi  choose  l 
pt.  a kepi;  n.  kap;  see 
kabg 

her  rich;  ya  fa  jal  her  I 
am  a rich  man ; ya  fat 
ki  jal  her  I am  not  a 
rich  man 

kerg  to  dig  out;  pe.  tyele 
wgt  a kyer  the  foun- 
dation of  the  house  is 
dug  out 

kit  alone,  self;  again;  yd 
kita  I myself,  I alone 
ket  rope,  plait  of  hair 
ketg  to  throw  a spear,  to 
spear,  stab;  to  thrust;, 
to  fight;  pt.  a Mia  dan 
he  stabbed  a man;  a. 
Mti  ton  he  threw  a 


keto — ku  26? 

Illlllllllllllllllllllllllll!iiillllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lll!lllllli:!illlllllllllllllll!llllllllllllllllllllllllilllllillllllllllll!lllllllillllllllllll||||||||||||||||||||||||||li!l 


spear;  pe.  ton  a kel; 
n.  Mo;  see  kelo 
Mo  to  dash,  to  shatter, 
to  split;  pt.  a keti,  n. 
keto 

keu-kbt  breast 
kewo  leh  to  give  a war- 
signal 

kdwii  edge,  boundary 
key  bedo  a place  for  sitt- 
ing down  (from  ken) 
key  kwai  pasture 
key  nen  sleeping  place 
ki  fish- eagle 

M with,  and;  connecting 
words 
kick  bee 

Mdi,  kidi  how?  (Nu.  kir 
manner) 

kido  colour ; kite  lojq  black 
colour 

kifa  in  order  that,  on 
account  of,  because  of 
kifaho,  kifonq  why? 
kimo  to  lean  the  head, 
to  be  thoughtful,  to 
ponder,  meditate;  pt. 
a kim;  see  kemo 
kindu  thus,  like  that,  just 
so 

Kwethus;  often  introduc- 
ing the  direct  speech 
Mnkin  a fish 

kiro  to  tremble,  shiver, 
dela  kir  my  skin  shiver- 
ed (Nu.  kerkere ) 
kit-kiti  stone,  rock,  hill, 
mountain  (Nu.  kit) 
kite  colour;  see  kido 


Mto  to  put,  to  place,  a 
kiti  jam  wot  he  put  the 
things  into  the  hut 
kb,  kb  short  for  kobo  to 
speak 

kobo  to  take 

kobo  to  say,  to  speak;  pt. 
a kbp;  a kqrna  kwop 
he  said  a word ; pe.  a 
kwop 

koch-kiichi  a small  ax 
kbdo  to  fasten,  tie;  to 
wrap,  as  a wire  round 
the  spear  - handle ; k. 
bak  to  make  a fence, 
n.  kudo, 

kodo  to  blow,  as  an  in- 
strument; k.  mach  to 
blow  the  fire ; pt.  a 
kodi  mach ; a koti  kah 
he  blew  the  trumpet 
kodq-kot,  kot  seed 
Kddok  the  town  of  Ko  dok, 
near  Fashoda 
kqyo  to  rent,  hire  (Nr. 

kokh  to  trade) 
kqyo  to  blossom 
kbi  breast  of  woman  (a 
word  used  only  in  the 
royal  court) 
kb  jo  cold  (Nr.  koch’) 
kojo  to  separate  [man 
ko  kal-kotS  kali  unmarried 
koko  ( kqgo  ?)  feh  to  stick 
into  the  ground;  pe.  a 
kwbk 

ko  kot  be  quiet!  take  care ! 
kol  a month,  about  De- 
cember 


kqlo  to  pull  out,  extract; 
pt.  a kola  yat;  pe.  a 
kol;  n.  kol 

kolo  to  drive,  as  cattle 
komo  to  be  going  to ; syn. 
kama 

kon-gak  a month,  about 
October 

kono  to  stimulate,  affect, 
to  excite  desire;  to  be 
excited;  e kono  fyowa 
it  stimulates  my  heart, 
I want  it ; yeje  kono  he 
is  excited;  pt.  a hum, 
n.  okon 
kono  worm 
kqno-kqni  a niggard 
kono  to  help ; kon  an  help 
me!  pt.  a kohl  bn  he 
helped  him 

kono, , kono  to  pour  out; 
pt.  a kohi  ji  he  poured 
the  water  on  the  ground 
kono  to  dig;  see  kwoho 
(Nr.  kwon) 

kono  to  blow;  syn.  kodo 
koro  to  keep,  preserve, 
to  care  for,  to  watch; 
pt.  a kora  gi  feh  he 
kept  the  thing;  pe.  a 
kor  ; n.  kor 

koro  cotton,  see  kwqro 
koto  to  drive,  see  kwoto 
kot  rain;  k.  e mqko  it  is 
raining  (Madi  ikodi) 
kot  trumpet;  see  kodo 
ku-kiiwi  thief 
ku  not,  prohibitive  (Ba. 
ako ) 


264  kite  he — kwaro 

lillllillllllllllllllllllllllllllllllllllllllllllllillllllllllllllll>llilll>llllllllllll!lllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllll|||||| 


kuche  not  to  know,  to 
ignore;  past  form  of 
kujo;  generally  this 
form  is  used,  and  al- 
most always  in  passive ; 
kuche  yan  I do  not 
know 

kudo  kodo  to  pull  out  a 
thorn,  pt.  a kola  h,  pe. 
a kol , n.  kol  — see  kolo 
kudo  to  be  quiet,  silent; 
pt.  a kht;  kudi  be  quiet! 
yi  ku  kiit  do  not  be 
silent!  (Nu.  kite , huse) 
kujo  not  to  know,  to 
ignore,  kuja  I do  not 
know  (Nr.  kuy) 
kulo  to  bow;  e kulo  wije 
pen  he  bows  his  head, 
pt.  a kula  w. 

kumo  to  cover;  pt.  a 
kuma  dak  ki  tago  he 
covered  the  pot  with 
a cover 

kirn  place ; there,  where ; 
yi  kali  (or  kala)  kun 
where  did  you  come 
from?  (Nu.  kul) 
kun  de  chan  west 
kun  do  direction 
kun  dwdgo  wan  Nikah 
east  (’’the  place  from 
where  returns  the  eye 
of  N.“,  i.  e.  is  the  sun) 
kun  dwdgo  wan  wude 
north 

kun  dwdgo  wan  Iwal 
south 

kun  dwdgo  wan  odon  west 


kune-dbho  pig  {doho  = 
Nubia) 

kunb  - kuni  a younger 
child,  younger  brother 
kuno  mach  to  blow  up 
the  fire;  see  kodo 
kubdo-kuot  tick;  k.  ya 
yite  gwok  there  are  t. 
in  the  ear  of  the  dog 
kuodo  to  be  swollen, 
bloated,  as  a dead 
body;  pt.  a knot;  n. 
kuodo 

kuojo-kubch  a place  with 
white  sand  in  or  near 
a river;  mud  for  house- 
building 

kuono  to  taste,  to  take 
first  of  the  food;  pt.  a 
kwoha  gin  chain,  pe.  a 
kwoh , n.  kwbho 
kur  a fine  (imposed  by 
the  king  or  magistrate) 
kuro  to  watch,  see  koro 
kuwajo  address  for  a for- 
eigner [descendant 
grandfather,  ancestor; 
kwach  fins  of  the  fish,  see 
kwano 

kwacho  to  beg,  ask,  pray, 
request;  pt.  a kwacha 
dan , pe.  a kwach  (Ba. 
kwat , kwache ) 
kwach-kwahi  leopard 
kwago  to  embrace,  to 
carry  in  the  arms;  pt. 
a kwaka  dan ; pe.  a 
kwak;  n.  kwak  (Di. 
kwak) 


kwago  to  decompose, 
putrefy;  pe.  riho  a 
kwak 

kwal  killed,  butchered 
animal 

kwalo  to  remain,  n.  kwal 
kwalo  to  steal,  pt.  a kwala 
gin  an;  pe.  a kwal 
(Ndorobo  achor  thief) 
kwane  chan  watch,  clock; 
from  kwano  ”to  count“, 
and  chan  ”sun,  time“ 
kwani  a stick  for  scratch- 
ing the  head  (probably 
a plural  form) 
kwanb-kwanl  solo-singer 
kwano  to  count,  enume- 
rate ; read ; pt.  a kwan 
kwano-kwach  the  fin  of 
fish 

kwano  to  take  (Di.  kwah, 
Nr.  kan ) 

kwahdeh  a bird,  eats  fish 
kwano  to  be  the  first  in 
doing  something ; e 
kwano  beno  he  comes 
first 

kwano  a very  large  red  ant 
kwano  to  swim,  pt.  a kwah 
kwa  rit  descendant  of  a 
king ; from  kwaro 
grandchild 

kwhro  - kweri  poles  for 
making  the  house-roof 
kwhro  red 

kwaro  - kwar  1 . grand- 
father, ancestor;  2. 
grandchild,  descendant 
(Nr.  kwar  chief) 


kwatg — kyZgg  265 

llllllllllllllllllllliilillilllllllllllllllllllllllllllllllllllllllllllllilllllllllilllllllllllllllllllllllllllllllllllllllllllllilllllllilllllllllllllllllllllNlillliilllllllllllilllllllllllllllllliillllllllllilllllliilillllllllllllllilliiiii 


kwato  to  steal;  see  kwalo 
kwayg  1.  to  herd  cattle; 
pt.  a kwai;  a kwaya 
dgk;  2.  to  be  well,  to 
have  slept  well 
kwayg-kwai  grandfather, 
ancestor;  see  kwd 
kwe  some  (Nr.  kwei) 
kwekb  (kweeko)  to  open 
the  eyes;  pt.  a kweko 
wane  he  opened  his 
eyes;  pe.  wana  kwek 
kvsele  rit  the  hair  (of  a 
king) 

kwSn  a kind  of  bread  or 
pudding  (Nr.  kwan) 
kweno  fingernail 
kwier:  jam  kwer  things 
belonging  to  the  com- 
munity or  the  magi- 
strate, or  the  king,  or 
which  are  reserved  for 
religious  purposes;  also 
part  of  the  dowry 
kwer  poles  for  the  thatch 
kwero-kwerl  hoe 
kwgtg  to  steal;  pt.  a kweii 
he  stole,  a kweta  (or 
kweti)  dean  he  stole  a 
cow;  see  kwalo 
kwSt-kwet  dung-hill ; cow- 
dung  piled  up 
kweyo  wound 
kwi  some ; see  kwe 
kwodo  to  drive,  to  herd 
kwodb-kot  thorns,  sticks, 
poles  for  house-build- 
ing 

kwodo  mach  to  make  a 


fire;  see  kodo  and 
kwodo 

kwodo  to  fart,  to  ease 
oneself;  pt.  a kwot ; yi 
re  kwot ? n.  kwot  (Nr. 
kwot,  kgt ) 
kwogg  to  sweat 
kwogg  to  take ; pt.  a kwoka 
yat , pe.  a kwok,  n.  kgno 
kwojo  to  sew  together,  to 
tie  by  sewing  or  bind- 
ing; to  stretch  a skin 
on  a drum ; pt.  a kwbcha 
lau , pe.  a kwoch,  n. 
kwok  sweat  [kubjb 

kwom-kombsick]  on,  upon 
kwom-kubml  board,  chair, 
table 

kwomo  to  carry  on  the 
hip;  p.  a kwomanal  ten 
kivgmo  to  limp,  lame, 
hobble:  pt.  a kwoml; 
n.  kwbmo 
kwon  flour 

kwono  to  be  sulky,  cap- 
ricious, moody,  to  re- 
fuse eating 

kwoneyit  the  place  behind 
the  ear 

kwono  to  bury,  pt.  a kwona 
dan;  pe.  a kwon  (Nr. 
kwon) 

kwono  to  help  (Di.  kon) 
kwon-kwon  history,  report 
kwono  Iwedo  fingernail 
kwono  to  begin,  pt.  a 
kwoixi 

kwop  talking,  talk,  speech, 
word;  matter,  affair 


kwor  debts,  fine ; see  kur 
kwqro-kor  cotton,  thread 
(Masai  karash  cotton 
cloth) 

kworo:  mach  kw.  lamp, 
torch ; see  kworg  cotton 
kwgrg  to  winnow,  to  clean 
the  corn  by  winnowing, 
pt.  a kwgra  by  el,  pe.  a 
kwor,  n.  kuodb 
kwot-kot  shield 
kwgtg  to  drive,  lead ; pt. 
a kwoli  dgk,  or : a kwgla 
dgk  he  drove  the  cattle, 
pe.  dgk  a kol,  n.  kol 
kwgtg  to  blow  (wind),  pt. 
yomg  a kwot,  or:  a 

kwgti  the  wind  blew; 
pe.  a kol  yi  ygmg  he 
was  driven  by  the  wind ; 
see  kwgrg  to  winnow, 
and  kwgtg  to  drive 
kwgto-kwot  farting 
kyau  border,  as  between 
fields,  see  Mwu 
kyawg  to  row  a boat;  pt. 

a kyau;  n.  keo 
kybch  right  hand,  on  the 
right  hand 

kyedg  byel  to  roast  dura 
kyedg  to  refuse;  pt.  a kyht 
he  refused,  a kyedi  kedg 
he  refused  to  go,  n. 
kiedo,  kyer;  a refuse  is 
often  expressed  by 
clicking  of  the  tongue 
(Ga.  kwero ) 

tylgo  to  cackle  (fowls), 
pt.  a kyek 


2 66  ky  4 1 — l&h 

lllltllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllMIIIIIIIIIIIIIIIIIIIIIIIIIIII 


kyel  together;  gS  kedo 
kyel  they  are  going 
together;  from  akyel 
kyelo-kyel  fence  (?) 
kyilb-kyel  star 
kye.no  to  squat,  cower 
(lifting  one  knee  higher 
than  the  other) 
kyeno  yit  to  listen,  pay 
attention ; pt.  a kyena  y. 


kyen-kySni,  or  kySh  horse 
(Madi  kairio  donkey, 
Abokaya  kaher  donkey) 
kyer  the  water  of  two 
uniting  rivers 
kyero  to  leak , trickle, 
drizzle,  bleed;  remo  k. 
the  blood  is  trickling; 
rea  kyero  I am  bleed- 
ing; pt.  a kyer 


kyero  wot  to  mark  out 
the  (circular)  funda- 
mental lines  of  a house ; 
a kyer a , or:  kyeri  kal 
he  marked  the  circle 
of  a fence;  pe.  a kyer , 
n.  kyero 

kyet-kybt  i.  a fish,  2.  the 
space  between  the  cut- 
out teeth 


ihbo  mud,  clay ; 1.  ya  yo 
there  is  mud  on  the 
road 

labo  people 

lack  urine  (Turkana  alot, 
Masai  galak ) 
lack  broad,  wide 
lacho  to  be  broad,  wide 
la  go  to  inherit;  pt.  a laka 
jam ; pe.  a lak;  n.  lak 
(Nr.  lakh) 

la  go  to  dream;  n.  lako 
(Nr.  lakh) 

la  go  magistrate,  authori- 
ty, community 
lai-lai  game 

lai  yino  to  be  lost,  to  die 
(said  of  men  only) 
lajo  to  piss 
lako-lak  dream 
lal  a month,  about  August 
lamo  to  pray  to  God,  to 
worship;  pt.  a lam;  a 
Idmajwok;  pe.  a lam 


laho-lahl , lard  the  nabag- 
tree 

laho  war  to  spend  the 
night  waking;  a laha 
war;  n.  lane  war 
laho  to  be  loose,  to  be 
not  strong,  durable,  to 
rend  easily 

lau-lard  skin,  cloth;  lane 
dan  cloth  of  man  (Bo. 
lao,  Ba.  labo,  Turkana 
elau,  Karamojo  elou) 
Uu  spittle 
lau  far  away 
lawe-lawi  oar  of  boats 
lawo-lah,  also  itinl  skin, 
cloth,  syn.  lau 
lawo  to  be  far  away;  pt. 
a lawi 

layo:  wije  l.  he  is  asham- 
ed; pt.  w.  a lal;  n.  lai 
wich 

lebo  to  lie  in  wait  for;  pt. 
a lepa  dan , pe.  d lep , 


n.  lebo 

ledo  to  shave;  e L tiga 
he  shaves  my  beard; 
see  lyel 

ledo,  also  lido  to  see,  pt. 
a lita  dan,  or : a leta 
d.,  pe.  a let 

lejo-Uk  tooth;  lek  lyech 
ivory  (Nr.  lech , Nandi 
kelek,  Ndorobi  kelek, 
Masai  ala,  Somali  ilik) 
lek  d6h  a kind  of  white 
dura  [see  la  go 

leko  to  dream,  pt.  a lek; 
lelo  - lei  flint  - stone  (Di. 

alel,  Ba.  lele) 
lelo  to  be  smooth,  even, 
pretty,  nice,  good,  pt. 
a lei,  n.  lelo 

Uh  war,  army,  danger; 
leh  a tin  an  army  was 
raised^  a war  arose; 
nine  da  l.  ”his  eye 
has  war“ : he  is  angry 


leno — Iwak 


267 


lltllllllllllllllllllltllllll!l!IIIIIIIIIIIIIIHIUIIIIIIl!llllllllllllllllllllllllllllllilllllll!llllllll!lllllllllllllllllllllllllllilllllllllllllllltlllllllllllll!llll!lllllllllillllltlllllll!lillllllllllllllllllllllllllll!l|||||||||||ilf|| 


or 


feel 


leno  to  become 
hot;  see  let 

leno  to  throw;  pt.  a leha 
tuk,  or:  a lehi  tuk  he 
threw  a stone ; pe.  tuk 
a leh 

lep-ltp  tongue  (Di.  lyep) 
lepo  I.  the  junction 
between  wall  and  roof, 
2.  = labo  mud 
lepo  rek  to  crawl,  creep, 
go  stealthily 

let,  also  let  (to  be)  hot, 
sore,  nina  l.  my  eye  is 
sore ; fen  let  it  is  hot ; 
rea  let  I feel  tired,  un- 
well, feverish,  am  lazy 
(Nr.  le t) 

Uu  the  hot  season,  Janu- 
ary-February 
leu-lbwi  (sing,  also  leu ) 
a small  lizard  (Di.  aleu ) 
lewo  wiy  wot  to  make  the 
upper  edge  of  the  roof 
even,  smooth 
libo  to  be  cool,  cold;  pt. 
a limi;  n.  libo  (Ba.  libi 
wet) 

libo  to  steal  upon,  to 
come  stealthily  upon; 
pt.  a lepa  hu,  pe.  a lep , 
n.  libo;  see  lepo 
lido  to  see ; see  ledo 
lino  to  hear;  pt.  yd  lih  I 
heard;  a Una  kwop,  or 
Uni  kwop;  pe.  a lin 
(Nr.  lin) 

Uu  liu  (to  be)  destitute, 
bereft,  without  cattle 


(Nr.  liu  to  die) 
loch-lojo  black;  tyen  lojo 
black  people;  bwoh  l. 
black  Arabs 

lodo  to  wade  in  water; 

pt.  a Iwot;  pe.  pi  a Iwot 
logo  to  become,  pt.  a 
loka  dan  it  became  a 
man 

logo  (loko)  to  follow ; e l. 
ban  gon  he  follows 
after  him;  pt.  a lok  b. 
g.9  n.  logo 

logo  (loko)  to  answer,  to 
interpret;  pt.  a Ibki 
kwop , a loka  kwop;  pe. 
kwbp  a lok;  n.  logo 
logo  to  reconcile,  com- 
pensate 

logo  to  wash,  pt.  a logi 
lau}  a Iwoka  lau,  pt.  a 
Iwok  [ing  dura 

lol-lbi  a fan  used  for  sift- 
lojo  to  be  black 
loko  this  side  (Di.  Ion) 

161  deep 
Ion  sticks 

lono  (luno)  to  do  a thing 
later,  after  somebody 
else,  to  follow  one  in 
doing  something,  pt. 
a Iona  ben  he  came 
later,  after  him ; n.  Ibno 
lono  to  pull  out,  pluck, 
as  feathers.,  hair ; to 
loosen;  to  get  off 
(clothes) ; pt.  a Iona 
gylno,  pe.  a Ion  (Nr. 
Ion ) 


this 

that 


side , 
side: 


lone 


see 


Ion  an 
chine 

mb 

lot-lot  club 

loyo  to  run  away,  flee; 

pt.  a Idyl,  n.  loyo 
lugo  to  come  after  some- 
body, to  follow;  e lugo 
ban  gon  he  follows  him ; 
pt.  a luk  bah  gon,  a 
luka  dan;  pe.  a luk;  n. 
lugo*  see  lono 
lugo  to  turn,  to  be  turned 
towards ; a 16 gl  logi 
he  turned  (himself), 
he  turned  round;  haje 
i I'Oge  he  turned  his 
back;  n.  lok;  see  logo 
lumb-lum  grass 
luno  to  turn  (down),  to 
be  turned  (down),  alilit 
e luno  fen  the  bat  hangs 
upside  down,  pt.  a luh; 
n.  luno,  see  lugo 
lubbo  to  be  in  company, 
to  converse  with  a 
person,  to  have  inter- 
course with,  to  deal 
with ; pt.  ge  ludpa  rei 
gen  they  conversed 
with  each  other ; a 
luobi  he  c.;  a luop 
luon  gwok  the  blossom  of 
the  dura 

luto  to  fall  into  (?) 
luyi-luyipon&i  small  lake 
Iwdk-lwhk  cow-house  (Di. 

Iwak,  Nr.  Iwak) 

Iwak  people 


268  Iwall — mano 

ini,) 


Iwall  the  general  name 
for  red  dura  (probably 
a plural  form) 

Iwano  to  be  or  have 
become  poor, destitute, 
bereft 

Iwano-lwah  fly  (Di.  Iwan, 
Nr.  Iwan,  Ba.  alouno) 
IwMo-lwet  finger ; l.  tyelo 
toe;  Iwen  dugh  thumb, 
Iwen  ten  little  finger 
Iwen  worthless,  insipid, 
cheap , simple ; see 
Iwano  and  Iweno 
Iweno  to  be  insipid,  taste- 
less, worthless,  cheap, 
simple,  senseless 
Iweno  to  be  soft 
Iwijo  (Iwijo)  to  whistle 


l wo  go  to  exchange 
Iwogo  to  accompany ; 
espec.  to  acc.  a guest 
a short  way;  a Iwoka 
en;  see  logo 

Iwogo  to  wash  (oneself 
or  something) ; a Iwgki 
re  he  washed  himself; 
a Iwoka  dan  he  washed 
a man;  pe.  a Iwok,  n. 
lug  go;  see  logo  (Teso 
ake-longo) 

Iw 61-lb t a gourd,  pump- 
kin, calabash 
Iwono  scrotocele 
Iwon gwok  ’’molar  tooth  of 
the  dog“ : the  blossom 
(or  the  sprout?)  of  the 
dura 


Iwop-lwobi  company;  see 
lubbo 

Iwoto  to  wade  in  water; 
pt.  a Iwbtl , n.  Iwotb ; 
see  lodo 

lyawg  to  spy,  to  lie  in 
wait  for 

lyech-liech  elephant 
lyefg  to  want  something 
but  being  ashamed  of 
asking  for  it 

lyek  a place  where  the 
grass  is  burned 
lyelo  to  burn,  to  flame; 

pt.  a lyel,  n.  lyel 
lyelo  to  shave ; pe.  a lyel; 

see  ledo  and  preceding 
lytnb  cooked  butter 


ma  because,  for;  whether 
ma  which,  who,  rel.  (Nu. 
ma,  man) 

md-mek  aunt,  sister  of  the 
mother 

macli  fire  (Nandi  mat, 
Kamasia  mat,  Ndorob  o 
mat,  Suk  ma) 
madiro  (ar.)  Mudir,  Go- 
vernor 

mhdb  a certain  dance; 

first  part  of  a dance 
mado  to  drink ; pt.  a mat, 
a mata  pi,  pe.  pi  a mat 
(Teso  akai-mata) 


rnago  to  catch,  to  get  hold 
of,  to  seize,  to  hold 
fast;  pt.  a maka  dan; 
a maki  dan;  pe.  a mak 
majo  to  spread  out  in  the 
sunshine;  pt.  a macha 
lau,  a macha  lau,  pe. 
a macli 

mdl,  or  mal,  often  short 
mal  heaven,  the  upper 
region,  surface ; above, 
on,  onward,  forward, 
at  the  head 

malo  to  adore,  to  pray, 
to  offer  thanks  (to 


God);  pt.  a mala  gwok, 
pe.  jwok  a mdl 
malo-mel,  mdl  bell 
malo  to  roast,  broil;  pt. 

a mala  ring,  pe.  a mal 
man,  woman  women 
mano-man  testicles ; mane 
dan 

mane  warn  junction  of  two 
rivers 

mang  to  hate,  detest,  to 
be  inimicous,  to  wage 
war  against;  to  forbid, 
prohibit;  pt.  a mani, 
n.  mano 


mano — mino  269 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIHIH 


mano  to  capture,  to  be- 
siege; pt.  a maha  pach; 
pe.  a man;  n.  mano 
mab  fat,  oil,  see  man 
mar  green ; nini  mar  hi  fa 
hyeh  your  eye  is  green 
on  account  of  money: 
you  are  greedy  after 
money 

mar,  also  ma  because, 
because  of,  on  account 
of 

mar  a silver  pot  which 
plays  a role  in  the 
history  of  the  Shilluks; 
it  does  not  exist  now 
maro  to  love;  pt.  a mari 
jal  eni;  pe.  a mar ; n. 
mado 

maro  to  thunder ; pt.  mal 
a mari  the  heaven 
thundered,  it  th. ; n. 

maro 

mht  slow,  slowly;  also  a 
form  for  excusing  one- 
self or  of  asking  atten- 
tion or  precaution : 
take  care ! excuse  me ! 
mat-mdti  female 
mat -mat  friend:  mddd 

— r\  — rs  7 — r\ 

my  fr.  (Di.  mat,  Nr. 
mat) 

mato  to  greet,  salute;  pt. 
a mati  en,  a mata  en  he 
saluted  him;  n.  mato, 
or  mat  (Di.  mat,  Teso 
ahai  - mala , Somali 
mod) 

matono  small,  little,  a little 


man  fat , oil , m.  dean 
butter,  m.  kick  honey, 

m.  chogo  marrow 
may-hwor  candle  (from 

hworo  cotton) 
mayo-mhi  the  mother’s 
sister,  aunt 

mayo  to  fish,  to  catch  fish 
mayo  mother? 
me  property;  forms  pos- 
sessive pronouns;  me 
tero  common  property 
of  the  people 
medo  to  increase,  augment, 
add ; met  nyen  give 
more  money 
medo,  also  medo  to  be 
sweet,  flavorous,  sa- 
voury; agreeable,  joy- 
ful (Nr.  metli  to  taste) 
me  jo,  me  jo  to  shut  up, 
shut  in , to  hide , to 
close ; pt.  a mecha  nih 
he  shut  the  eye;  pe.  a 
mech;  n.  mech 
me  jo  to  make  straight, 
even,  to  pull,  drag, 
tear ; to  adjust  by  pull- 
ing, tearing ; pt.  a mbcha 
yat,  a mbch ; pe.  a mech; 

n.  mech 

mehb-mbhb  some,  some 
other,  someone,  some- 
body else,  jal  m.  some 
man,  another  man 
men  his  mother  (from  mi 
en) 

men,  men  which,  the  one 
who,  whose 


meno  to  put  into,  to  stick 
into,  to  press  into;  pt. 
a mena  yat  feii  he  stuck 
the  tree  into  the  ground; 
pe.  a men 

meno  to  twist;  pt.  a myen; 
a myena  weno  he  twist- 
ed his  beard;  pe.  a 

myen 

meno  the  one  who,  syn 

men 

mbnb-mdm  heart 
meno  hind  part  of  the 
head 

meno  to  be  pretty,  beauti- 
ful; bbl  e m.  the  face 
is  pretty 

meno  to  be  deaf;  pt.  a 
men  (Nr.  men) 
mbr  a kind  of  white  dura 
meri  charcoal 
mero  to  be  reconciled, 
to  reconcile ; pt.  ge 
mer;  n.  mero 
met  sweet 

met-met  big  hair-dress  of 
the  men 

met  otwon  crest  of  the 
cock 

mi  mother;  mia  my  mother 
mvno  to  be  pleased;  chune 
m.  he  is  pleased,  satis- 
fied; n.  minb 
mino  (minnof):  mal  a 
mini,  hot  e mino  a 
heavy  rain-shower  is 
coming,  it  is  going  to 
rain  heavily,  it  is  gett- 
ing dark;  n.  mino 


270  min — n 

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIIII Illllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll 


min  deaf,  deafness ; see 
meno  (Nr.  men) 
mio  mother,  see  mi 
mito  to  hold  fast,  to  keep, 
chyene  tek  ki  mite  nyen 
his  hands  are  tight  in 
holding  fast  money:  he 
is  close 

modo  to  cohabit;  pt.  a 
mot ; a mota  daclio;  pe. 
a mot , n.  mot 
modo  to  break  (?),  pe.  mot 
modo  dark ; fen  fa  m.  it 
is  dark ; see  mudo 
mo  go  any  food  prepared 
of  dura,  dura-beer;  m. 
7wa|oheer,  m.  bur  flour, 

m.  gin  cliam  bread, 
pudding,  mon  a wach 
dough  (Di.  mou ) 

mo  go  to  crumble  off,  as 
the  bank  of  a river; 
to  glide  into ; pt.  a mok, 

n.  mb  go 

mb  jo  to  boast  of,  to  be 
proud  of 

mb  jo  to  give;  see  mu  jo 
m6k  these,  these  ones,  see 
meko  (Nr.  mok)  [fish 
mbk-mwbk  the  dog-head 
mok  don  truth,  true,  verily, 
mok  = pi.  of  meko,  don 
pi.  of  duon 
moko  pi.  of  mbko 


moko  (sometimes  mako ) 
to  rain,  to  drizzle,  drop ; 
kot  e moko  it  is  raining, 
kbt  a moki  it  rained 
mol,  mwol  morning 
molo  to  flow 
molo  to  come  early;  pt. 
a mol  beno  he  came 
early,  n.  mb  lo 
mono  to  swallow;  pt.  a 
mbna  gin  cham;  pe.  a 
mon 

moro  red  ant  (Nr.  mivor 
mwor ) 

mot  adultery,  see  modo 
motoio  pick  out,  to  gather, 
to  pluck ; pt.  dacho  mota 
abwok,  pe.  a mot 
motS,  moti  first,  at  first 
mqto  sterility  (of  the  soil) 
motalo  (foreign  word  ?) 
onion 

moto  to  hold  fast;  pt.  a 
mbtz,  pe.  a mota  yat, 
n.  mito 
miicho  island 
mudo  to  drown,  to  be 
drowned 

mudo  darkness ; m.  e.  benb 
d.  is  coming;  fen  ba 
m.  it  is  dark,  fen  fdtS 
m.  it  is  not  dark  (Bo. 
mul)  [witchery 

mugb  disease  caused  by 


mu  jo  to  give,  a mucha 
nyen  (Nr.  modi') 
rnuke  beer,  see  mo  go 
mulo  to  creep,  crawl  (Di. 

mol,  Nr.  mwal) 
mulo  to  plaster  with  mud, 
to  wall,  to  wall  up 
mulo  to  tame,  to  be  tame, 
a mul  ki  fach  it  was 
used  to  the  house,  it 
was  tame 

mumo  to  be  perplexed, 
confused;  pt.  wija mum 
I am  perplexed  (Nu. 
mumur  deaf) 
muto  neck;  mune  dan 
neck  of  man 
mwojo  to  be  stingy  (?) 
mwojo  to  explode;  pt.  a 
mwoch,  n.  mwojo, 
mwoche  toch  the  ex- 
plosion of  the  gun 
mwol,  mol  morning,  fSn 
fa  m.  it  is  morning 
mwqno  to  plaster  with 
mud,  to  wall ; a mwona 
raro  (Nr.  mun  mud) 
mw6m  scutiform  cartilage 
mwono  to  whisper 
myer  pi.  of  pack  village 
myero  to  be  worth,  to 
deserve,  to  be  becom- 
ing ; pt.  a myer,  n. 
mySrb 


No  word  begins  with  n 


n a — nd  271 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


nd  (also  nd)  as,  like,  nd 
en  like  him 

nagg  to  kill,  to  hurt,  to 
put  out,  extinguish  ; to 
break;  e nago  tabgfen 
he  throws  the  dish  on 
the  ground ; pt.  a neka 
dan , pe.  a nek , n.  ndgo; 
yi  nago  wun  adi  how 
many  years  have  you 
killed:  how  old  are 
you?  (Nr.  nakh) 
nam-ndmi  river 
nami  as,  like,  just  as 
nano  to  lick;  pt.  a nan , 
n.  ndn 

nau  thus,  without  any- 
thing, without  clothes, 
naked ; e chato  nau  he 
walks  naked  (Nr.  no) 


nayg , neyg  uncle,  neya 
my  uncle 

ne  thus,  as,  just  as,  like 
ne  jal  eni  as  this  man 
(Nr.  ene  thus) 
nebo  to  be  wet;  pt.  a nep, 
n.  nebo 

rigno  to  look;  a rifrnd  mal 
he  looked  up;  pe.  a 
nen,  n.  nin,  n.  yo  to 
see  a way,  to  hope 
n&ng  to  wait 
neno  to  live,  a nen 
neno  to  sleep,  e nbnb  he 
is  asleep ; pt.  d nin ; yi 
nin  didyou  sleep  (well)? 
neya  thus 

ndi  right ! all-right ! very 
will ! 

nimo  to  cover,  to  shade 


nmg  to  sleep ; p.  a mn, 
n.  nen;  see  neng 
ning  to  move,  to  shake, 
be  moved  by  the  wind 
nbk,  nok  (to  be)  little ; a 
little 

ngkg  to  recover,  to  heal; 

pt.  a nbki,  n.  nokb 
nong  to  be  or  become 
little,  to  diminish;  pt. 
a non , n.  nung;  see  nok 
numg  to  lick,  to  kiss ; n. 

numb  [exists 

nut , nut  there  is,  there 
nuti  not  yet,  not 
nwajo  mgl  to  breakfast; 

pt.  a nwach  ki  mgl 
nwang  to  aim  at 
Nwdr  The  Nuer-country 
or  people 


N. 


nd  - nwoli  child , young 
one,  seed,  egg;  na  is 
also  used  in  expressing 
a deminutive  form;  in 
these  cases  it  is  fre- 
quently pronounced  ne 
or  even  ne 

nd  bdn  slave,  servant, 
person  belonging  to 
somebody;  also  ”wife“ 


nd  bon  a white  cow 
na  cAoZoakindofreddura 
na  din  a cow  with  small 
brown  and  black  spots 
na  dai  chwgu  a whore 
ndddt  bottle  (ar?);  see 
adat 

nadei  fenidwai  a kind  of 
red  dura 

na-fSgybno  a kind  of  red 


dura 

na  felwot  a kind  of  red 
dura 

nd  gin  ten  baby 
na  gol-tybn  gol  1.  wife, 
people  belonging  to 
the  family ; 2.  used  in 
addressing  a higher 
person,  as  a chief 
nd  (ne-)  yolo  an  axe 


272  na — no  mo 

iiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 

ha-jago  child  of  a chief  na  nan  young  crocodile 

hdjaka,  cow  with  a fallow  nah-hahi  crocodile  (Ka- 


head , small  brown 
spots  on  the  back,  the 
rest  being  white 
na  jok  a cow : head  black, 
small  black  spots  on 
the  back,  the  rest  white 
— same  as  hajak? 
hakai-hikai  niece,  nephew 
na  ker  a cow : sides  black, 
belly  and  back  white 
na  kino  a kind  of  red  dura 
riako  to  struggle,  wrestle, 
fight ; pt.  a hak,  n.  hako 
ha-kbro  cotton-seed 
na  kwach  a cow,  speckled 
black  white 

na  kwah  rit  loose  woman 
nal,  also  hel-hah  boy 
nal  duoh-hah  doho  young 
man,  youth 

na  leh-nwql  lih  a small 
drum 

na  let  a brown  or  grey 
cow 

hdll-hali  python 
hamayo  brother 
hamio-hembk  sister 
hdmo  to  chew  (Bo.  na) 
na  mudwelb  a bird;  syn. 
okqge  nam 

nan , also  nan-nwol  girl, 
daughter  (Di.  nan) 
nan  ten  small  girl 
nan  hwom  bride 
nan  kayo  elder  sister 
hane  daeho , sometimes 
nan  a daeho  girl 


ramojo  agi-nan  croc., 
Elgumi  ati-hah  croc., 
Masai  ki  - nan  croc., 
Lendu  na  hippo 
na  oma  tir  a large  duck 
na  pyen-nwol  pyeni  a 
small  hide  or  skin 
harit  child  of  a king, 
prince 

ndro  lum  to  cut,  mow 
grass 

naro  gums 
harojo-rdch  calf 
nau  hair  on  the  genitals 
nau-nawi  cat  (Di.  ahao s 
Nr.  hau , nau } Masai 
nau  cat,  Lendu  nau 
hyena) 

na  wat  young  bullock 
na  wumetir  a bird 
nay  at  a small  tree,  shrub, 
bush 

na  y6m  abwok  a kind  of 
red  dura 

ne  ==  na  child,  young, 
little 

nek  posterity,  pi.  of  pre- 
ceding 

nekdyo  elder  brother 
nemei  sister 

n6mek  a kind  of  white 
dura 

nemia--nemek  brother 
nemiau  sister 
nemie  tyeh  gol  sister -in 
law  [striped 

ne  nah  a cow,  white-red 


neh9  nih  eyes ; see  wan 
neho  pkh  to  make  a deep 
hole  into  the  ground 
ne  taho  black  cow 
newa  female  cousin 
ne  yom  a cow : head  white, 
body  black  or  hay 
ni  to  use  to;  expresses 
the  habitual  form  of 
the  verb 

niedq  to  milk ; pt.  a niet 
niet  a month,  about  No- 
vember 

Nikdhb  the  ancestor  of 
the  Shilluk  nation 
nim  genitals  of  woman 
nim  face,  in  front  of, 
facing  (Nr.  nyam) 
mmb-nim  sesamum  (Di. 

num9  Teso  ika-numu) 
nihs  also  nih  name,  him 
amen  which  is  your 
name? 

nih  eyes ; see  wah 
nih  small  part,  atom;  h. 
yat  a fati  waha  a chip 
of  wood  fell  into  my 
nine  chu  joint  [eye 

hodo  to  bear  young  ones; 
pt.  a hbts  n.  hwodb; 
see  hwolo 

hodo  to  show,  see  hudo 
hodo  to  be  soft;  syn.  Iweho 
hoyolo-nSwull  an  axe;  see 
hayqlo 

no  jo  by  61  to  cook  dura 
homo  to  marry ; pt.  a 
homi  daeho ; a noma 
daeho ; pe.  a hwom 


nono — nan  273 

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nono  to  pound,  crush;  e 
nono  labo  he  pounds, 
kneads  the  mud;  pt. 
a rioni  l. , pe.  a non,  n. 
non 

nono  to  scatter,  to  tread 
on;  pt.  a hona  kwet; 
pe.  a non;  n.  non; 
same  as  the  preceding 
non  see  nuno 
hotyeno  some  time,  some 
days  ago,  the  other 
day 

riudo  to  show;  pt.  a hota 
wot  he  showed  the 
house;  pe.  a not;  n. 
hodb 

nuno  to  rub  (as  a wall, 
to  make  it  smooth); 
pt.  a hum  wot;  pe.  wot 
a non 

nub  go,  hwqgo-hubk  louse 
nwago  to  take  part  (in  a 


meal),  to  agree,  con- 
sent, to  be  of  one  opi- 
nion; pt.  a nwaka  gin 
cham;  n.  hwak,  wa 
nwaka  kwop  we  were 
of  one  opinion 
nwalo  to  touch;  pt.  a 
nwala  kwome;  a nwati 
kwome,  n.  nwalo ; see 
nwato 

hwah-hwahi  bracelet  of 
metal,  iron 

nwano  to  be  able,  clever, 
to  be  able  to  work 
with  both  hands,  the 
left  and  the  right,  alike 
nwato  to  touch;  pt.  a 
nwati  gin  an,  a nwal 
gin  an,  n.  nwato;  see 
nwalo 

nwago  to  doze 
nwblb-nwell  earth-worm 
nweno  to  walk  around 


nweyo  to  rain  a little,  to 
drizzle;  kot  e nweyo 
nwobo  to  knead,  as  mud, 
dough,  to  mix  with 
water ; pt.  a hwopa 
labo;  pe.  a liwop;  n. 
liubbo 

riwodo  to  be  weak;  pt.  a 
nwbn 

iiwoli  young  ones,  chil- 
dren, seed,  nwole  jwok 
twin- children 
nwolo  to  bear  young  or 
fruit ; pt.  a nwbl 
nwomo  to  marry;  pt.  a 
nwoma  en;  pe.  a nwom; 
n.  nwom;  see  nomo 
(Bo.  no) 

nwoiiq  to  crouch,  squat, 
cower ; pt.  a tiwon 
nwot  weak ; see  nwodo 
nwoto  to  show ; see  nudo 


nach  back,  behind,  back- 
ward; ya  chata  naja  I 
went  backward 
nacho  to  take  leave,  to 
ask  for  permission  to 
go ; pt.  a nacha  dan ; 
pe.  a nach;  n.  hitch 
(hach) 

hado  to  cut,  to  butcher; 
a hdt  (hat);  pe.  a hat, 
or : a hal;  see  halo 


hado  to  rely  on,  to  trust; 
pt.  a hati  en 

hajo  to  know ; almost  ex- 
clusively used  in  pas- 
sive : a hacheyan;  also : 
a niche  ydn  I know 
him;  n.  hajo 

halo  to  butcher ; pt.  a 
hala  dean,  pe.  a hal, 
n.  hal;  see  hado 
hamo  to  yawn ; pt.  a ham; 


n.  hamo  (Nr.  ham) 
htin,hhne,irom.hate  ’’man, 
person^  often  occurs 
in  compositions,  in 
plural  generally  tyeh 
”people“  is  used 
hane  chwor  blind  person 
hane  dacho,  also  han  a 
ddchq  woman 
han  dwar  hunter 
han  kok  a hired  person 
18 


WESTERMANN,  The  Shilluk  People. 


274  nan — noyo 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiN 

nan  kor  guardian 
nan  kwdi  shepherd 
nan  Tcwal  thief 
nan  Udb  barber 
nan  lojo  black  man 
nan  lok  kwop  interpreter 
nan  mane  nblo  eunuch 
nan  mar  beloved  one, 
friend 

nan  mdrach  a bad  person 
nan  men  enemy ; from 
mano 

nan  mul  apprentice 
nan  nworn  bridegroom 
nan  nar  boaster 
nano  to  be  perplexed, 
astonished;  pt.  a nan 
naro  (also  naro)  to  gnarl, 
growl ; to  bluster,  boast, 
a nar , or : a nari : 


n.  naro 

nat  a cow  with  horns  cut 
off 

natb-tySn  man,  person 
(Nr.  nak,  Ba.  noto) 
nate  bhpo  beggar 
note  budo  a lying,  a sick 
person 

nate  fach  inhabitant,  ci- 
tizen 

nate  fwon  teacher 
nate  gwok  workman 
nate  jwano  kwof  one  who 
is  hasty,  rash  in  his 
words , an  arrogant 
person 

nate  jwbk  I.  a ’’man  of 
God“ ; 2.  a sick  person 
nate  ker  rich  person 


nate  ku  thief 
nate  kwacho  beggar 
nate  kwayo  herdsman 
nate  len  one  who  beats 
the  small  drum 
nate  mot  a lewd  person 
nate  nek  murderer 
nate  rial  butcher 
nate  nenb  an  unconscious, 
a swooning  person 
nate  repe  kwop  mediator, 
conciliator 
nate  tal  cook 
nate  welb  traveller,  stran- 
ger 

nate  yaf  ki  mdn  one  who 
seeks  intercourse  with 
women,  lewd  person 
nate  yat  an  abuser 
nate  yiedo  helper 
nayo  a kind  of  red  dura 
ne  yes 

neawo  to  trade,  to  buy, 
sell;  pt.  a neau,  a neawi 
bySl 

nedo-net,  n\t  rib ; see  the 
following 

nbdb-net  a hoe,  made  out 
of  bones,  now  seldom 
nego  to  bleed  a person 
nejb  a mark 

nejo  to  recognise,  see  ndjo 
nelo  to  roll;  pt.  ge  nila 
nam  they  rolled  into 
the  river;  n.  nilo 
riemo  to  cut  off,  take  off; 
pt.  a riema  yit;  pe.  a 
nem;  n.  nem 

neno  to  be  unconscious, 


to  swoon;  pt.  a nln 
n.  neno 

neno  to  tan,  to  prepare  a 
skin  by  tanning 
neno  (to  be)  much,  many 
(Nr.  nwan) 

nfo-ner  the  white-ear  cob 
rigro  to  let  the  milk  down 
(said  of  a cow) ; pt.  a 
ner;  see  nyedo 
nSt  brain 

neto  to  laugh;  pt.  a nhti ; 

pe.  a ne tl;  n.  nyiro 
no  allright!  well! 
nobo  to  hang  up 
riodo  to  cut ; pt.  a nol,  a 
not , a nola  (nota)  yat ; 
pe.  a not , or:  a nol 
(Nr.  not) 

no  go  to  vomit,  pt.  ya  nbk 
(Nr.  nok) 

nol  a lame  person,  a 
cripple ; from  nodo 
nol-nbll  a large  water- 
snake 

nolo  to  cut;  see  riodo 
nolo  to  avoid;  the  same 
as  nolo , nodo  to  cut? 
nbn  the  rectum ; nompyelo 
an  invective,  injurious 
word 

naro-nbr,  also  nor  bean 
(Nr.  nor) 

not  cripple ; from  riodo , 
see  nol 

noto  to  spit;  pt.  a nota, 
or:  a nola  lau ; pe.  a 
nol;  see  nwoto 
noyo  to  curdle,  coagulate 


n oy  o — ogak  275 

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no  go  to  imitate 
hu-huwi  lion 
nudo  to  cut,  to  kill;  see 
hqdo 

nudo  to  surpass  in  some- 
thing, to  be  too  much: 
e nudo  yi  rajo  he  is 
very  bad 
huwat  razor 

hwajo  to  smell  v.  n.,  yqmo 
a hwachl  en  the  wind 
smelled  towards  him: 
he  smelled  the  wind; 
n.  hwajb  (Nr.  nwech’) 


nwano  to  aim  at;  pt.  a 
hwahi  lai;  pe.  a hwah; 
n.  nwano 

hwech-hwech  a large  lizard, 
lives  in  the  water  and 
on  land 

nwech , also  nwech  runn- 
ing 

nwech  a kind  of  red  dura 
hwet  a snake 
hwqjo  to  hasten,  make 
haste,  to  he  the  first 
in  doing  something; 
pt.  a hwoch;  n.  hwqjo 


hwono  to  be  prudish,  coy, 
simpering,  conceited, 
presumptuous,  proud; 
pt.  a hwon,  a hwbni,  n. 
hwon,  or:  hdnb 
hwoto  Mu  to  spit;  pt.  a 
hwoti  L,  pe.  a hoi 
hyedo  to  milk ; pt.  a hyet, 
a hyeti  dean , or:  a 
hyStl  d.;  pe.  a hyet ; n. 
hiedb 

hyemo  wok  to  cut  off 
nyeh  metal,  money  (Bo. 
gahd) 


obano  front-apron  of  wo- 
men 

bbau-bbawi  the  lungs 
bbbch-oblech  reed 
fober-bbtri  feather,  wing 
obet  womb 

bbirb-bblr  a small  pot  for 
beer 

bbogb  - obok  spotted, 
speckled;  an  albino 
bboi  foam,  froth 
bbbu  lungs,  see  obau 
obuk  bellows 
bbwbhq  - bwoh  stranger, 
foreigner;  chiefly  the 
white  man,  Arab,  Turk, 
European ; obw.  wok , 
obw.  lo jo  ’’white  man 
of  the  bush“,  ’’black 
white  man“:  Sudanese 


Arab,  black  Arab 
obworo  grass  for  thatching 
bbwoyq-obwui  a shrub  with 
thick,  fleshy  leaves, 
very  frequent  in  the 
bush 

dbyecli  a cow  with  ordi- 
nary , non  - dressed 
horns 

ochodo  a hornless  cow, 
a cow  with  short  horns 
ocholb-wate  chol  or  chol 
Shillukman 
bchqyb-bchSyi  melon 
ochuh  liver;  see  chuho 
ochyhib  - ochyen  a loin- 
cloth, ’’back  - apron“, 
for  women 

odah  chyeno  the  palm  of 
the  hand 


odbk-udikl  a large -mat 
(Nr.  odek) 

odelb-odtt  1.  a cow  with 
horns  turned  down;  2. 
anchor;  see  odulb 
oderb-bdbr  kiddle,  garth, 
crawl 

odibb-odip,  odip  blanket 
odiho  cloud-shadow 
odoh  west- wind 
odulo  a cow  with  horns 
pointing  forward 
odqh  a kind  of  red  dura 
of  Mo  a tree,  its  fruit  is 
eaten  by  goats 
of  ado  Iwol  mask 
dfwon-bfiin  loaf  of  bread 
of  yet  lyech  a kind  of  white 
dura 

ogak  a cow:  back  and 
18* 


2 j6  ogal — onwok 

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head  black,  belly  and 
neck  white 
ogal-og&l  (ar.)  mule 
bgalb-ogall , or : ogal  mule; 

see  ogal 
ogedget  a bird 
bgigo  a cow;  see  ogalc 
6gik-6g\k  buffalo 
ogbhb-ogbm  bracelet  of 
ambach 

ogot  a cotton-cloth 
ogwal-ogweli  frog 
ogical  calf  of  the  leg ; o. 
bat  ’’calf  of  the  arm“  : 
the  fleshy  part  of  the 
upper  arm 

ogwb-ogwe bow  (for  shoot- 

ing) 

ogwel  on  ox  with  horns 
turned  towards  the 
eyes ; female : agwelo 
6gwojc-6gbki]&ok&\  ”fox“ 
ogwol-bgwol  a black  bird 
bgwbrb-bgwori , also  ogwe- 
rl  the  blue  (grey  ?) 
heron 

ojaho  - wate  jan  Dinka- 
man,  barbar 
bJcMb-okoti  a big  basket 
okodo-okuti  hedgehog 
okok-okbk,  also  okbgi  a 
fish  with  three  thorns 
okok  (also  okok)  — okbk 
egret,  also  name  of  the 
little  white  heron 
bkbk-okbk  flower,  blossom 
(Di.  gak) 

okot-bkbt  bell;  o.  e lono 
the  bell  rings 


okut  papyrus 
Okwa  Nyikang’s  father 
okwano-okwanl  broom 
okwek , also  okwbk-okwak 
a kind  of  goose 
okwen  fi  a kind  of  red 
dura 

okwol-okwbli  an  eatable 
gourd,  is  cultivated 
bkwom-bkuom  the  sacred 
ibis 

okwon-okbn  long  feathers, 
such  as  are  used  as 
ornaments  in  the  hair 
okwor-okori  the  spotted 
serval,  and  its  skin, 
worn  as  dancing-cloth 
okyel-dkyeli  black,  grass- 
eating ant,  they  live 
in  armies,  build  large 
hills 

olach  mach  a kind  of  white 
dura 

blak-oleki  a fish  [fig 

olam-olemi  the  sycomore- 
oUau  the  starling 
olek  a cow,  grey  and 
white  spotted 
ottlo-bUli  a club  ending 
in  a ball,  kncb-kerry 
oleh  (olen?)  a cow  with 
large  brown  and  white 
speckles;  see  6lek 
ottt,  olet-oleti  brown  hawk 
bloe-bloe,  also  oleloe  duck 
(Di.  olului,  Nr.  Iwelwe, 
Ba.  wilili) 

olut  a cow  with  small 
brown  and  white  dots 


olive  a kind  of  white  dura 
olwe-olwe  marabou-stork 
oma  cousin 

omadb-nemado  the  child 
of  my  brother,  niece, 
nephew,  omhda  my  n. 
omayb-omai  the  child  of 
my  mother’s  sister, 
cousin,  see  oma 
bm&db-omet  fire-fly 
omSlb  (ar.)  salt 
omen  his  brother 
omerb  a kind  of  red  dura 
omi-nbmi  brother 
omodo  a cow  (or  other 
animal)  black  and 
white  spotted  [lope 
omoro  - ombr  roan  ante- 
omot  green  dura 
bnau-onau  a snake,  not 
poisonous,  eats  frogs 
oriayb-onai  the  child  of 
my  mother’s  brother, 
cousin 

onogb  a cow  with  horns 
directed  straight  back- 
ward, like  those  of  the 
young  buffalo 
onivaho  large  black  ant, 
eats  termites , bites 
painfully 

ohelo  red  earth  on  river 
banks,  used  for  making 
pots 

ohemia  my  brother 
ono  to  dive ; see  yono 
bhwi  drizzling  rain 
oriwok-onwbk  male  goat 
or  sheep 


bnwero — pelo  277 

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bnwbro  a whip 
onyen  - onyhn  a green 
snake,  not  poisonous, 
catches  chickens 
opap-bpdp  the  hip-bone 
bpdro  a gourd 
opun-opiin  loaf;  see  ofwon 
orap  - orhp  spider  (Nu. 
korabe ) 

brat-orht  a snake,  not  poi- 
sonous, eats  chickens 
brat-brat  calico-cloth 
orb-dr  white  ant-hill 
orb  (oro)-br  relatives  by 
marriage 

oro  to  send;  see  woro 
oroch-brbch  ram 
orbgb  hollow 
brok-orok  craft, astuteness, 
wrong,  sin 

brok-orok,  orogi  small 
bells  worn  round  the 
knee  in  dancing 
oromb  male  sheep  or  goat, 
see  romb  (Masai  oro 


he-goat) 

brwbmb-rwom  male  sheep 
or  goat,  see  oromb 
btet-otiti  a pot  for  water 
or  beer 

btinb-btlni,  otln  stones 
heaped  up,  a dam, 
embankment,  bridge 
otok  mist,  fog;  fen  da  0. 

it  is  misty 
btblo  centipede 
btolo  a kind  of  white  dura 
otwel-btwell  a river-fish, 
resembling  a snake 
btyem-otyem  dragon-fly 
btyeno-btyen  a fish 
otyen  bells 

btagb-otam  I . a flat  fish ; 
2.  a gourd  used  as  a 
dipper 

otoi  a kind  of  red  dura 
btor-btbr  a ford 
otbr'o  a kind  of  red  dura 
otu  a humble,  poor  person 
btwol  blue 


bpobn-otwom  hyena 
otwon-bton  1.  cock;  2. 

male  animal  (Di.  ivton) 
otyen  old  time,  ancient 
time,  a long  t.  ago 
owa  - newa  the  child  of 
my  father’s  brother, 
cousin 

owajb-newajb  the  child  of 
my  father’s  sister, 
cousin 

biuanb-bwanl  a heron 
owau-owau  1.  the  black 
ibis;  2.  branch  of 
deleibpalm 
bwedb-owet  a fish 
owek  a toothless  person 
owet-bwdt  some  kind  of 
mat 

oyinb  crocodile-hunter 
oywdi-oywalvroYm,  cater- 
pillar 

bywak-oywaki,  also  oywe- 
ki  the  golden-crested 
crane 


phck-myer  village,  home 
(Di.  pan) 
pa  go  to  sharpen 
pako  to  thank 
pam-pami  board,  table, 
saddle  (Bo.  pam  mill- 
stone) ; see  pdm 
pdnb  to  hide 
pan  the  hole  below  the 


mill-stone 

pano  to  trie  a person 
pan  full 

pano  to  divide;  pe.  pak 
pdnb  ear-wax 
phr-pari,  peri  hippo 
payo  to  depend  on,  to 
be  under  somebody’s 
auspices  or  responsi- 


bility 

pego  to  fill,  to  fill  into ; 
pt.  a peka  bybl  yeck 
atep  he  filled  dura  into 
the  bag ; pe.  a pek;  n. 
fek;  see  fano 
pek  (to  be)  heavy 
pdl-pel  grinding-stone 
pelo  to  drizzle ; kot  e p. 


278  pern — r i g o 

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pbn  drying -place  for  agipi,  Teso  aki-pi) 
dura,  in  the  fields ; pido  to  persecute,  follow, 


in 

thrasing-floor 
pemo  to  denie 
per  like,  alike,  similar 
per  news 
pet  bad  smell 
pi,  pi-pik  water  (Nandi 
pek,  Somali  piyi,  Tur- 
kana  aki-pi,  Karamojo 


to  demand  debts;  n. 
pido 

pido  to  get  tired 
pik  water;  see  pi 
pono  to  pull  out 
pono  to  pass  somebody; 
pt.  a pon,  a pona  in; 
n.  fbn;  see  fodo 


piik  turtle 

pwodo-pwot  a place  pre- 
pared for  a field,  farm, 
field 

pwono-pwoch  tendon 
Achilles 

pyar-aryau  twenty 
pydro  ten 
pyelo  to  cack 


rach-recho  bad,  r.  ki  ran 
duon  ’’bad  with  great 
badness"  : very  bad ; 
rack  may  also  mean: 
very  much,  in  a high 
degree  (Di.  rack) 
rajo  to  become  or  to  be 
bad;  n.  rajo 

ram-ram  thigh;  also  yam 
(Nr.  yam) 
ram  diarrhoe 
ramo  to  pain,  ache;  pt. 

a ram;  n.  ram  (Di.  rem) 
rani-renl  looking-glass 
rano  to  see  by  witchcraft 
raro  a thrashing-place 
raro  to  run,  to  stream; 
to  run  a race ; pt.  a 
rdri;  n.  rdro 
raro  - rar  sinew,  nerve, 
vein 

rat  labo  king  of  the 
people;  see  rit 
rau  hippopotamus  (Di. 


rou.  Nr.  rou,  Madi  robi, 
Abokaya  arua  hippo ; 
Lendu  ra  croc.) 
rhwo  duchn 

rawo  to  blacken  poles  in 
order  to  make  them 
hard;  n.  rau 

re-rek  body,  re  let  his 
body,  that  is:  he,  is 
hot,  feels  unwell,  is 
lazy  (Nr.  ro,  Madi  ru, 
Abokaya  amaru) 
re  why?  yi  re  kit  why 
did  you  go?  (Nu.  re 
interrogative  particle) 
ri  expresses  casus  irrealis 
rebo  to  bring  together, 
mix,  unite,  associate, 
reconcile;  pt.  a ripa 
je  he  reconciled  the 
people;  pe.  je  a rep, 
also  a rep;  a rep  yi 
mach  it  was  caught  by 
fire 


rebo  to  be  thin,  not  strong, 
not  durable 

ref,  rep  thin,  not  durable, 
see  rebo 

rejo  to  be  bad,  to  spoil; 
see  rack 

rejo  to  receive  a guest, 
to  be  hospitable;  pt. 
a recha  dan;  pe.  a ryech 
rejo-rech  fish  (Teso  aga- 
ria) 

rim  thigh ; see  ram 
remo  blood  (Madi  ari, 
Abokaya  ari) 
reno  to  become  or  be 
bad,  to  spoil;  pt.  d 
rhk,  also  a ren;  n.  ren; 
chune  r.,  yeje  r.  he  is 
angry ; see  rack 
rero  to  cut  into  strips 
reto-ret  corn-stalks 
reyo  tach  to  make  a pot- 
ring 

rigo  to  be  shut  up,  barred, 


njq — ryero  2-q 

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as  the  river  by  sudd ; 
to  fill  up  (as  a hole), 
to  bury  5 pt.  a rika  dan 
rijo  to  stay,  remain;  pt. 

a rich;  n.  rijo 
riho  to  run ; pt.  a reh 
(Di.  rih,  ryah,  Nr.  rih) 
rind  meat  (Masai  aki-rih, 
Teso  aki-rih) 

At  (also  rat)-rdr  king 
(Ju.  rwot,  Nu.  arti  god, 
Somali  ga-rat  chief) 
robo  to  string  (beads); 
pt.  a ropa  tego;  pe.  a 
rop;  n.  rop 

robo  (ar.)  one  shilling,  % 
Kial 

rtdo,  rodo  thirst;  yd  da 
r.,  ya  make  yi  r.  I am 
thirsty  (Teso  ako-rai, 
Nr.  m). 

rogo  to  hollow,  to  scoop 
out;  pt.  a rbka  yat ; 
pe.  a rok 

rqjo-rqch  heifer,  see  ha - 
ro  jo 

rqjo  to  castrate 
rbk-rok  a small  gourd 
romo  pi  to  fetch,  to  dip 
water;  pt.  a rwoma  pi; 
pe.  a rwom;  n.  rwom 
romo  to  meet ; to  measure, 
to  weigh;  to  be  suffi- 
cient; to  think,  under- 
stand; to  overleap;  pt. 
a roma  kwop  he  ponder- 
ed on  the  word;  n.  rom 
romo  female  sheep 
rono  to  sink,  to  dive  (Di. 


rwah) 

rono  to  elect  (a  chief, 
king);  pt.  ge  roha  At; 
pe.  a roh;  see  yqho 
rbhb-rbhi  a large,  poi- 
sonous snake,  eats  rats 
rono  rain-bow ; see  preee- 
ding 

rono  to  be  or  do  wrong, 
to  be  astute,  to  sin;  pt. 
a roh , n.  orbk  (Ba.  lo- 
rok , lo-rons  Teso  irono ) 
rohq-rohi  kidneys 
roro  to  be  sterile  (of  ani- 
mals) 

roto  (rodo)  to  sew;  pt.  a 
rota  Idu 

royo  to  spill;  a roya  pi 
he  spilled  water;  pe. 
pi  a roi,  n.  roi 
royo  to  cry  (in  running) 
away),  n.  roi 
rudo  north- wind,  the  time 
while  it  is  blowing ; 
winter 

rugo  to  put  on  clothes  or 
ornaments,  to  adorn; 
pt.  a riika  lau;  pe.  a 
ruk 

rum-orbm , worn  noose 
rumo  to  turn  (up) ; pt.  a 
rum  doho  feh  he  turned 
the  basket  (on  the 
ground)  upside  down 
rumo  to  finish,  be  finished ; 

pt  a rum  it  is  finished 
rumo  to  measure,  to  think, 
to  be  thoughtful,  anxi- 
ous ; pt.  a rUm;  n.  rumo - 


rumi;  see  romo 
rumo  yat  to  tread  over 
a tree;  to  overleap  a 
tree;  pe.  yat  a rom 
run  year  (Di.  rwon,  Nr. 
run) 

ruro  to  hum;  Iwah  e r. 
ruwo  to  pass  away;  run 
akyel  a ru  one  year 
has  passed  away,  n. 
ruwo 

ruyo ; a ruyi  wou  he  went 
after  sunrise  (?) ; see 
ruwo 

rwomo  to  catch  with  both 
hands ; see  womo;  same 
as  rwomo  to  meet? 
rwomo  to  meet,  measure ; 
see  romo 

rwbt  house;  syn.  wot 
ryak  (Dinka)  famine 
ryebo  to  hire  or  rent  for 
money,  to  bribe;  pt.  a 
ryepa  jagb  he  hired 
(bribed)  the  judge;  a 
ryepa  dan  he  hired  a 
man  for  work;  pe.  wot , 
yei  a ryef  the  house, 
the  boat  was  hired,  rent 
ryejq  to  invite,  to  receive 
as  guest,  to  entertain, 
treat;  pt.  a ryecha  dan , 
pe.  a ryech,  n.  ryech; 
see  re  jo 

ryek  a mat,  fence  of  mats 
ryVmo  to  drive  or  to  chase 
away,  to  banish;  pt.  a 
rydma  deah}  pe.  a ryem, 
ryero  to  hang  up , to*, 


280  Ty!LrQ. — tVno 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiii^ 


suspend,  to  be  hanging, 
suspended;  ring  r.  mal 
the  meat  is  hanging 
above ; pt.  a ryera  rino 


mal  he  suspended  the 
meat 

ryerg  to  come  forth,  to 
rise;  chan  a ryer  the 


sun  has  risen;  see  the 
preceding 

ryet  both;  see  aryau  (Di. 
rek9  Ba.  mu-reke) 


tabate  bier;  ge  Mti  dan 
wife  t.  they  put  the 
man  upon  the  bier 
tado  to  tie  boards  or  laths 
together;  ge  tata  wot ; 
n.  tado 

tado-tati  sticks,  laths  for 
building  a house ; tate 
wot ; t.  kal  fence-sticks 
tadot  door 

tagite  chain;  a tubclil  in 
ki  t.  he  was  bound  with 
a chain 

tago  to  dig  the  foun- 
dations of  a house 
takagi  planting-stick  see 
dakagi 

takyech  a cow  with  white 
flanks,  the  rest  being 
black 

tdlal-taldl  brass,  anything 
made  of  brass 
talal-talal  a reddish,  poi- 
sonous snake;  vide 
preceding 
tang  roof 
tang  to  put  on  fire 
tan  along,  e kedg  t.  nam 
he  goes  along  the  river 
tan  hartebeest 


tahe  nam  river-side 
tang  to  stretch  out  (the 
hand) 

tang  to  be  divorced,  to 
divorce,  a tana  dacho 
he  was  divorced  from 
the  woman,  n.  tan;  see 
preceding 
tar , tar  white 
tar  pasture -place 
targ  to  turn  (a  thing) ; pt. 
ya  tar  a mal  I turned 
upside ; n.  tarb 
tate  kal  fence-sticks 
tatyil  the  comer  of  the 
wall  opposed  to  the 
door 

tatwol  a cow  of  bay  colour 
tayg  to  throw,  to  scatter, 
v.  a.  and  n.,  n.  tayg 
tebarni  (also  teb.)-tibdmi 
girdle,  belt 
teclig  to  be  wet 
tedit-tedtt door-stick;  see 
tadot , an  dedot 
tedigo  a red-brown  (bay) 
cow 

teduk  a gray  cow 
tegg  to  be  or  become 
hard,  strong;  n.  tVgg ; 


see  tek 

tbgo-tek  chain,  string  of 
beads,  ring 

tegudi  - teguti  poles  or 
sticks,  about  2 7 2 foot 
long,  serving  as  sup- 
porters for  the  house- 
poles 

tek  to  be  hard,  strong, 
brave,  tenacious,  per- 
severant,  cruel 
ttk  the  cavity  below  the 
scutiform  cartilage 
tekg  wgt  to  dig  out  the 
foundation  of  the 
house,  a tek , n.  teke  wgt ; 
see  tagg 

tekg  to  smack  with  the 
tongue ; a tek  dyel  he 
called  the  goats  by 
smacking 

telg  to  pull,  to  pull  out; 
pe.  lum  a tgl  the  grass 
was  pulled  out 
ttmg  to  take  without  as- 
king; n.  temo 
tino  bug 

teng  to  pour  out  drop  by 
drop ; a t&ni  pi  he 
poured  out  the  water 


ting — tugg  281 

)llllllilllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llll!lllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllll!lllll 


tmb-ten  oribi-gazelle 
teng  mo  go  to  strain  beer; 
pt.  a tyeha  mo  go,  pe. 
mo  go  a tyen ; n.  tyen 
teno  to  be  hard,  strong;' 

a tbhi,  n.  t\gb 
teno  to  stamp  (with  the 
foot),  to  shake,  to  clap 
(hands),  to  hew,  carve; 
pt.  a tend  lau  he  shook 
the  cloth ; a teni  chyen 
he  clapped  the  hands; 
pe.  a ten , a tyen ; n.  ten; 
see  tyeno 

ter  straight,  yat  mater  a 
straight  tree 

thrb,  tbdo  people  (Ba.  tir 
people,  Nu.  ter  they) 
tero  to  carry;  see  tyeto 
tit  door;  see  tedet 
tetan  a black  cow 
tewidi-tewitl  fish-hook 
tewo  to  wag;  pt.  a tSu,  n. 
bteu 

tido  (gin  cham)  to  covet 
after  (food) ; n.  tido 
tigg:  e tigg  yi  rdjg  he  is 
very  bad,  spoiled ; yg- 
mg  tigg  the  wind,  air 
smells  bad 

tijo  to  do ; pt.  a tick,  n. 
tick 

tik-tik  1.  sudd;  2.  chin 
til  (to  be)  clear;  pik  til 
the  water  is  clear 
timg  dan  seton,  fontanel 
tin  at  once,  soon,  pre- 
sently, just  now 
ting  to  lift  up,  to  raise; 


pt.  a tin  yat ; pe.  a tin; 
n.  tin  (Nr.  tun) 
tipo  1.  shadow  of  man; 
2.  an  apparition  in  a 
dream,  a spectre  (Nr. 
tif,  Masai  o-ip) 
tgbg  to  be  soft 
toch-tbach  gun 
toch  narrow 

todg  to  tell  stories,  to  tell 
lies;  pt.  a twota  kwof, 
pe.  kwof  a twot,  n.  todb, 
or  twot  (Di.  twot) 
tggg  to  castrate  (as  a goat) 
tggo  a grass  growing  in 
the  river;  papyrus? 
tggg  to  hatch;  gyeng  e 
tbgo  nwoli  the  hen 
hatches  eggs 
togb  the  occipital  bone 
to  go  to  wound  (?) 
tggg  to  put  into 
tojg  mau  to  rub  with  oil 
or  fat 

tojo,  tojg  to  tie;  pt.  a 
tochi  lum,  pe.  a twoch 
tok  to  he  absent,  to  be 
wanting  (Di.  wtok) 
tbk-tgki  side,  part,  middle ; 
tok  nam,  toke  nam  side 
of  the  river 

tgkg  to  crush,  to  beat 
soft,  to  knead 
tomg  leke  lyeeh  to  carve 
ivory 

tomg  pi  to  fetch,  dip 
water;  see  rgmg 
tong  to  rob,  pillage ; pt. 
a toiia  pack;  pe.  a ton; 


n.  tbno 

ton-ton , also  ton  spear ; 
jal-ton  (day  ton),  the 
man  (woman)  who 
performs  the  wedding- 
customs  for  the  bride- 
groom (and  bride)  (Di. 
ton) 

tong-ton,  also  ton  egg  (Di. 

twgn,  Nr.  twon) 
tong  to  turn  (towards, 
aside);  a toni  fal  he 
turned  into  the  bush; 
tong  chan  to  go  to  ease 
oneself 

tong  to  pick ; wing  t.  fen 
M adimo  the  bird  picks 
the  ground  with  its 
bill  (same  as  tong  to 
turn  ?) 

tong  kwgf  to  tell  the  truth 
(same  as  tong  to  turn  ?) 
tor,  also  tor-tbrl  water- 
pool,  grassy  place 
tor  dust 

torg  to  trouble , to  be 
troubled 

torg  to  break ; pt.  a tor  a 
yat;  pe.  a tor;  n.  tor 
toyg  to  pierce,  perforate, 
to  sprout,  germinate 
tugo  - tiik  deleib  - palm 
(Orunyoro,  Oruhima, 
Luganda , Lunyara : 
akatugu;  Lusese  katugg, 
Madi  itu) 

tugg  wing  to  scare  up 
birds ; pt.  a tiika  w. 
tugg  lum  to  crush  grass ; 


282  tugo — tq 

mm mum 


pt.  a tiik,  pe.  lum  d tok9 
n.  tok;  see  toko 
tugo  to  open ; see  tuko 
tugo  to  play ; pt.  a tuk 
tuk-t&ki  stone,  cooking- 
stone,  hearth ; ge  tadb 
gin  cliam  wiy  t. 
tuko  dedot  to  open  the 
door 

tuko  to  awaken,  to  be 
awake 
tulb  owl 

tulo  to  rise  (sun) ; n.  tulb 
(Ba.  tule) 

tumo  to  gather,  assemble, 
y.  n.  and  a. ; je  a turn 
the  people  assembled 
tun , also  twuh  horn  (Nr. 
tun ) 

tun  side,  end 
tuojo  to  bind,  tie ; to  dress 
(a  wound) ; pt.  a tuocha 
ken  let  he  dressed  the 
wound;  pe.  a twoch 
tuono  to  withhold,  detain 
from;  to  get  nothing; 
pt.  a tubn  gin  cham  he 
did  not  get  any  food 
tuon-tubhi  chisel 
tuonortuon  worm 
tuono  a small  red  insect; 

see  preceding 
tut  matter,  pus 


twago  wiy  wot  to  beat  the 
roof  of  the  house  even; 
n.  twago 

twalot  o bepoor,  helpless; 

pt.  a twal,  n.  twalb 
twaro  to  snore,  snort ; pt. 
d twar 

twaro  to  float  on  the 
water,  as  foam 
twaro  to  gather,  pick  up ; 
to  clean,  to  sweep;  pt. 
a twara  wel  he  picked 
up,  cleared  away  the 
grass,  n.  twar 
twejo  to  be  bald ; wije 
twejo 

twel  fore-arm,  lower  fore- 
leg 

twelo  to  remain  small,  not 
to  grow  well 
tweh  ankle 

twqlo  to  bubble  (as  water) 
twot  false  report;  n.  of 
todo 

tyah  corn-stalk 
tyau : wi  na  tyau ! also  : 
na  tyau!  a curse 
tyego  to  surround ; pt.  ge 
tyeka  lai  they  surround- 
ed the  game:  pe.  a 
tyek;  n.  tyego 
tyego  to  file,  polish  (the 
spear) ; pt.  a tyeka  ton ; 


pt.  a tyek ; n.  tyek 
tyego  to  finish ; pt.  a tyeki 
gin  cham;  n.  tyego 
tyek  company  of  warriors; 
army 

tyek  wedding  ceremony 
tyeko  to  continue  in;  de 
chan  an  bene  a ty&ke 
yan  yd  chatos  de  anan 
yd  nuti  fedo  this  whole 
day  I have  continued 
walking,  but  I am  not 
yet  tired 

tyUb-ty6lio  ot,  foundation, 
basis,  root;  times, 
meaning;  ty  61  adek  three 
times;  ty6l  amalo  the 
first  time ; tyele  wot  the 
foundation  of  a house 
(Ga.  tyeno,  Suk  kel) 
tyih  people,  persons 
tyeh  len  warriors 
tyeh  a man  women 
tyehq  to  strain;  s.  teho 
tyehq  yei  to  hew,  carve  a 
canoe;  see  teno 
tyero  to  show,  to  present 
for  examination,  to  ex- 
hibit; see  tyero 
tyeto  to  carry;  pt.  a tyeti 
yatf  a tero  yat  he  car- 
ried a tree;  pe.  a ter; 
— see  tero 


ta  the  lower  part,  the  hind- 
part  ; below,  under, 


behind,  beneath  (Nr.  tq  (tail)  the  heglig-tree 
tar ) and  its  fruit  (Nr.  tou ) 


tabo — tyero  283 

Illllllllllllllllllllll!lllllllll!lllllllllilllllllllllllllilllllillllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllltilllllllllllllllllllllllllllllllltlllllllllllllllllllllltlllllllltlllllllll|||||||||||||||||||||||!llli|| 


tabo  to  cheat,  outwit ; pt. 
a tapa  dan;  pe.  a tap; 
n.  tabo 

tach  a wreath  or  ring 
made  of  a cloth  or  of 
grass,  laid  on  the  head 
for  carrying  loads  ; also 
laid  on  the  ground  to 
put  the  pot  upon 
tado  to  cook:  to  smelt 

* r\  — 7 

metal,  to  forge-,  pt.  a 
tala  gin  cham  she  cook- 
ed food,  pe.  a tal  (Di. 
wtal,  Nr.  tal ) 
tagb-tani  a cover  (mat) 
for  the  big  dura-basket 
tai  wich  the  tattooing  of 
the  fore-head 
tdk-tfiki,  also  taki 


ar. 


cap, 


hat 


takugi  a little  ax 
fang  chyen  to  stretch  up 
the  hands;  pt.  a tana 
ch.,  n.  tano 
tano-tani  the  temples 
tano  to  put  (under  or  on) ; 
pt.  a tani  yat  wiy  dan 
he  put  a tree  on  his 
head;  pe.  a tan;  n. 
tano 

tar  the  buttocks 
tatyblo  heel 

tatedi  a pole  for  pulling 
boats  (rowing) 
tau-tat  the  buttocks ; see 


tar 

tau  to  die ; see  tou 
tayede  gak , also  tciyet  gak 
a cow,  black  with  white 
throat 

tedo  to  make  a bad,  hurt- 
ful charm;  pt.  a tyet; 
n.  tyet 

teno-ten  a water-lily,  its 
seeds  are  eaten 
teno-tin  the  meat  on  the 
breast  (of  animals) 
ten-tono  small,  little ; a 
little,  few 
tetel  dura- stick 
Uwo  the  current 
ttdo  to  drizzle,  to  rain  a 
little;  kot  e t. 
tigb-tik  a mat  for  closing 
the  door-hole,  a door 
tim  trees,  forest  (Di.  tim, 
Masai  en  dim,  Nandi 
tirndo ) 

tinb’-tin  woman’s  breast 
to  buttocks;  see  tau 
tpcli  dew;  t.  wiy  liim  dew 
is  on  the  grass 
tol-tol,  also  to l rope 
tom-tom  I.  a musical  in- 
strument, guitar;  2.  a 
small  drum,  dedicated 
to  Nyikang  (Di.  tom, 
Nr.  tom ) 

torno  tom  to  play  the  guitar 
tomo  to  cut  off,  cut  open 


tano  to  put  on  fire  for 
cooking  or  boiling 
foro  to  make  even, 
smooth,  by  filling  up 
with  sand;  to  make  a 
road,  a ford;  ge  fora 
nam  the  made  a ford 
across  the  river 
toto  to  give 

toivo  to  die;  pt.  a tou, 
also  a tb  he  died  (Teso 
twan-ary,  Ba.  twan ) 
tumb  to  be  finished  ; pt. 

a turn,  a tiimi 
tiirb-tiir  mahogany-tree 
twol-toli  snake,  serpent; 
t.  a kachi  dan  the  s. 

A “ a ^ 

bit  the  man  (Nr.  tol) 
twomo : tyele  tuom  en,  he 
sits  on  the  ground  with 
the  knees  drawn  high 
twono  to  blow  one’s  nose; 

pt.  a twon;  n.  twono 
twowo  to  dry,  be  dry;  pt. 
lum  a twou  the  grass 
is  dry;  see  toivo 
tyau  also,  likewise,  too 
tyau-tyau  guinea-worm 
tyedo  to  bewitch 
tyeno : wan  t.  the  sun  has 
set 

tyero  to  show , exhibit 
for  examination ; pe 
a tyer,  n.  tyer 


284  - — ware 

iiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 


u sign  of  future  and  of 
conditional 


uhu-uhwl  a rat 
uwile  traveller,  stranger 


iv a we,  us 
wai  aunt;  syn.  wdjo 
wax  separate,  by  itself 
wai,  also  wai  the  contents 
of  the  stomach 
wdjal  fa  dimo  a kind  of 
red  dura 

wajal-nehtiro  a kind  of 
red  dura 

wajo  to  talk,  converse, 
to  tell  stories;  pt.  a 
wach : a way  kwop , pe. 
a wach ; n.  wach 
wdjo-wach  father’s  sister, 
aunt  (Nr.  wach) 
wak  outside,  the  bush, 
uninhabited  country ; 
hwono  wak  Europeans 
or  Arabs  living  far 
away  in  the  interior 
wala  or 
walo  to  grind 
walo  to  boil  (of  water), 
v.  a.  and  n. 

walo -wai  loin -ring,  of 
ostrich  egg  shells  etc. 
wtin-en : e w.  to  squat 
wano-wach  paper,  letter, 


book,  mohammedan 
amulet 

wano  to  be  lost,  to  dis- 
appear; to  die  (said 
of  a king  only) ; to 
lose ; pt.  jwok  a wan 
the  sickness  disappear- 
ed 

wano  to  approach,  come 
near ; pt.  a xvan,  a warn 
pach 

wah-run  year,  time ; wan 
rrieko  some  (future) 
time 

wah-nih  eye ; direction ; 
grain  (Nr.  wan,  Tur- 
kaua  ekoh,  Suk  koh, 
Elgumi  akoh,  Teso 
akono) 

wahgu-nihgu  a big-sized 
white  bead 

wan  agak  ’’crow’s  eye“, 

a kind  of  red  dura 

wan  awach  pi.  awachl 
window 

wan  kajo  point  of  the  roof 

wah-Nikah  ’’eye  of  Ni- 
kah(e,  east 


wan  nbdo  side  of  the 
human  body 
wan  nil  ’’lion’s  eye“  a 
kind  of  red  dura 
w&hb-wah  grandmother; 

wane  our  grandmother 
wano  to  smoke  (tobacco) ; 
pt.  a wan  ki  dak  he 
smoked  a pipe 
wano  to  burn,  be  burned 
(Nr.  wan) 
wano  = wak  bush 
wan  odoh  west 
wan  wot  window 
wan  wure  lival  south 
wan  ywodo  arm-pit 
war-wari  night;  fen  fa 
war  it  is  night,  ki  war 
at  night  (Suk  oyuo,  Ka- 
ramojo  akoar,  Teso 
kwari,  Masai  kawarie) 
war  namtai  an  ox  with 
horns  directed  straight 
backward,  like  a buffa- 
lo’s 

ware  got  an  ox,  with  one 
horn  directed  forward, 
the  other  backward 


war  o — wo  28; 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiM 


waro  to  smear  (with 
mud) ; pt.  a wara  keho 
waro-war  shoe 
wash  talk,  s.  wajo 
wat-wati,  or  wat  son,  one 
belonging  to  our  family, 
wati  won  those  belong- 
ing to  the  family,  the 
relatives 

wat  hah  pi.  wate  hah  ser- 
vant, slave 

wato  to  depart,  start,  set 
out;  pt.  a wttti;  n.  wato 
wa  tySl  ryek  a cow  with 
white  feet 
wat-ivat  steer,  bull 
wato  chwai  to  eat  soup 
wau  time  (?) 

wedo  chwai  to  eat  soup ; 
pt.  a weta  chwai ; pe. 
a wet:  n.  wit;  see  wato 
wei-wiyl  soul  (Di.  wei, 
Nr.  yei ) 

ice  jo  to  sing  a war-song 
weko  to  give  away 
wil  piece,  copy,  number 
welo  to  change ; pt.  a wild 
jam , a weta  jam 
ivelo  a stick  (of  the  royal 
princes),  which  is  used 
in  electing  a new  king 
wilo  to  travel,  to  journey; 

a weli  he  travelled 
welo-wel  traveller 
wen  his  father 
wen,  ko  wen  (ki  owen) 
when  ? yi  keti  fote  cliol 
ko  wen  ? when  shall  you 
go  into  the  Shilluk 


country  ? 

win  ahwok  the  hairs  of 
the  maize- ear 
win  dok  bristles  about  the 
mouth 

weni  ki  war  the  night  has 
come 

wino  - wen  hair , bristle , 
wire ; hair  of  the  giraffe- 
tail 

wino  to  live  in  a foreign 
country,  among  a fo- 
reign tribe 
weho  to  be  cunning 
wir-wer  giraffe 
wero-wir  dung  of  cows 
and  goats;  were  dok 
wir'd  to  be  angry;  pt.  a 
wer;  ku  wer  do  not  be 
angry  (Ba.  woran ) 
weto  ( weto ?),  also  weto  to 
throw,  throw  away, 
fling;  pt.  a weti;  a weti 
gin  feh,  a weta  gin  fen 
he  threw  the  thing  on 
the  ground ; pe.  a wet , 
or  a weti,  n.  weto,  or 
wito 

wet-witi , or  wet  arrow 
weyo  to  leave,  to  let,  let 
alone,  let  free,  let  go  ; 
a wei  in 
wi,  wu  father 
wich-wat,  wit  head,  top, 
surface ; wija  yot  ki 
kwof  eni  ”my  head  has 
found  this  matter“ : I 
understand  this  matter ; 
a keti  wija  ”it  went  into 


my  head“  : I under- 
stand it ; wija  tek  H 
kwofe  chol  ”my  head 
is  hard  in  learning  the 
Sh.  language" : I have 
difficulties  in  ... ; wija 
wil  I have  forgotten; 
wije  da  mo  go  ”his  head 
has  beer" : he  is  drunk- 
en (Nr.  wich , Somali 
wej  face) 

wicho  to  take  weapons  (?) 
wido to  exchange,  borrow; 
pt.  a weld  ton  he  ex- 
changed the  spear,  pe. 
a wei,  n.  wil;  see  welo 
wijo  to  make  the  roof  of 
a house;  n.  wich 
wil  exchange,  trade 
wilo : wija  wil  I have 
forgotten 

wino  to  be  giddy,  dizzy; 
wija  wino  my  head  is 
giddy 

wi  ha  tyau  a curse 
wiho-wih  bird 
wito  ji  to  sprinkle  with 
water;  pt.  a witi  Ji; 
pe.  Ji  a wet;  n.  wito; 
see  weto 

wito,  sometimes  wato  to 
arrive  (Nr.  yet) 
wiy  tok-wite  tok  shoulder 
wiy  kyeh  ’’horse’s  head" 
riddle 

wiy  nil  ’’lion’s  head“ 
story,  tale 
wiy  wot  roof 
wo,  wo  we,  us 


286  wo  bo — • yab  o 




wobo  youth? 
wdcho  (wucho)  to  dance; 
pt.  a woch ; n.  wojo ; 
see  chono 

wodo  by 61  to  pound  dura; 
pt.  a wola  by 61;  pe.  a 
wol;  n.  wol 
wodo-woti  buttocks 
wodo  to  pull  out;  pt.  a 
wota  gin  an  took 
wodo  to  plaster,  smear, 
besmear;  pt.  a woti 
wot ; pe.  a wot ; n.  wodb 
wojul-wojul  a fish 
wok,  wok  outside,  out 
wol-wbl  channel 
wolo  to  cough;  pt.  a wol; 

n.  wolo 
wolo  to  lean 

wolo  to  pound  (dura) ; 
pt.  a wola  by 61;  pe.  a 
wol;  n.  wol;  see  wodo 
woman  woman 
ivomo,  rqmo  to  carry  water 
too  mo,  also  rwomo  to  catch 
with  both  hands 
won  we,  us 
won  sly,  cunning 
wono  to  be  sly,  cunning ; 
to  outwit,  cheat;  pt.  a 
wona  6n,  pe.  yd  won 


worib-wbrii  the  swallow 
wor  kings ; see  At 
wqr-yOri,  orl  a pole  in  the 
midst  of  the  village, 
on  which  the  drum  is 
fastened 

worau  a kind  of  red  dura 
woro  to  send ; n.  wor 
woro  to  sing  (Teso  ayori) 
worb-wor  termite-hill 
woro  wok  to  pull  out,  as 
a pole;  to  take  away; 
n.  wor,  or 

ivot-woti  house  (Di.  yot, 
Nandi  kot) 
wot  dyek  goat-house 
wot6  ivom  the  nostrils 
wot  fwoho-wote  fw.  school 
wot  kick  bee-hive 
woto  to  hollow;  yat  a wot 
the  tree  is  hollow 
wotol , or  utol  a kind  of 
reed 

woten-wotono  child 
woto  to  arrive;  see  wito 
wou  the  daylight;  w.  a 
yut  it  is  getting  dark ; 
w.  e riiwo  it  is  dawning 
(in  the  morning);  w.  a. 
wu  (or  ru)  it  is  light 
wowo  to  be  noisy,  make 


a noise,  to  talk  much 
and  noisily 
wu,  wuu  father 
wu  2.  p.  pi.  you;  wu  nin 
did  you  sleep  (well)  ? 
= good  morning! 
wuch  = wick  head 
wudb  I.  north-wind;  w.  e 
cJiqdo  the  n.  is  blowing; 
2.  a season  during 
which  this  wind  blows, 
following  agwero;  har- 
vest of  the  white  dura 
wiido-wiit  ostrich  (Di.  ut ) 
wue  yes 

wujo  to  make  a mock- 
fight;  n.  wuch 
wum  nose  (Madi  om-va, 
Abokaya  omvo , Bari 
kume,  Masai  en  gume , 
Teso  ekumi) 

wurm,  also  rdmi  a cover 
wurno  = rumo  to  finish 
wun  2.  p.  pi.  you 
wun-run  year 
wunb-wun  rope  (for  tying 
cows) 

wuorb,  also  ivuro  to  sing; 

pt.  a wubr , n.  ivur 
wur  song 


Y. 


ya  to  be  somewhere  or 
somehow;  seldom:  to 
be  something;  jwok  ya 


mal  God  is  above 

y&I 

yabo  to  open ; pt.  a yabi 


wot;  pe.  a yap  (same 
as  yabo  search?) 
yabo  to  search  for ; pt.  a 


yhch—yey  287 

riiiiiiiiiiiniiiiiiiiiiiiiiiiiiitiiiiiiiiuiiiiiitiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiw 


ydp ; a yhbi  dok  he 
searched  cattle ; pe.  a 
yap  (Di.  yap) 
yach -yach  a person  of 
equal  age,  contempor- 
ary, companion,  friend; 
yache  won  my  (”our“) 
friend 

yadg  to  curse,  insult ; pt. 
d yeti 

yagg  to  take  away;  to 
rob,  pillage 

yai  a company  of  people, 
espec.  of  warriors;  vide 

yach 

yajg  to  be  pregnant,  be 
with  child ; pt.  a yach ; 
n.  yech 

yglg  to  curse;  see  yado 
yan  I,  me 

yang  to  boil  v.  n.;  pt.  pi 

d yan 

yaha  = yeha  to  be 
yaiio , yano  to  be  full, 
filled;  to  be  satisfied 
with  food;  pt.  a yah; 
n.  yano 

yar-yarl  a ring  or  wreath 
of  (cow- , antelope-) 
hairs,  worn  in  dancing 
yaro  to  skim  off 
yarg  to  reproach,  insult ; 
pt.  a yar,  n.  yard;  see 
yado 

yato  to  be  merciful,  gra- 
cious ; jwgk  a yatl 
yat-yin  I.  tree;  2.  mede- 
cine ; yan  eni  this  tree 
(Nr.  yat , jat>  Any.  jat, 


Teso  aki-ya  medecine, 
Masai  jata  tree) 
yau , also  yah  just,  nothing 
particular,  quietly,  bedi 
yau  ”you  just  remain 
quiet“ ; bogon  yau 
there’s  nothing  parti- 
cular 

yawo  to  swing,  wag ; pt. 

a yau  ; n.  yawo 
ye  he,  it 

ye,  yey  = yech  middle,  in 
yeach  oh  no!  never! 
yebo  to  open;  pt.  a yepa 
wot;  pe.  a yep;  see 
yabo 

yech-yet  the  interior  of 
the  body,  the  belly; 
interior,  inside, middle ; 
in,  amidst,  among  (Di. 
yich,  Nr.  jach’). 
yech-yich  a grass  used  as 
medecine 

yedo  to  climb;  ay  worn  y eta 
wiy  yat  the  monkey 
climbed  upon  the  tree 
(Di.  pit) 

yego  adalo  to  clatter  with 
a rattle ; see  yego 
yegg  to  carry  many  (little) 
things,  to  be  laden  with 
many  things;  a yeka 
yen  he  carried  sticks; 
pe.  a yek 

yei-yat  boat,  ship;  yei 
mach  steam-bo  at;  y.wgk 
railway;  y.  nam  river- 
boat 

yii  hair;  y.  dan  hair  of 


man;  y.  tik  beard;  y. 
wan  eye  - brow,  eye- 
lashes 

yejg  to  skin,  to  peel  off; 
pt.  a yecha  dean  he 
skinned  the  cow;  pe. 
dean  a yech } n.  yech 
yejg , also  yljg  to  sweep; 
pt  a yecha  wgt;  pe.  a 
yech , n.  yech 
yvjg-yech  rat 
yejg  to  help  one  in  lifting 
a load  on  the  head; 
also:  to  carry  a load; 
pt.  a yecha  dan  he  hel- 
ped the  man;  yd  yech 
atep  I carried  a bag  on 
my  head 

yeng  (ying)  to  dismount; 
a yena  wgk  ki  wiy  kyeh 
he  dismounted  from 
the  horse 

yeng  to  pick  up,  pick  out, 
choose;  pt.  a yeha  gi 
fen;  pt.  a yen , n.  yen 
yeha , yeha  to  be;  syn.  ya 
(Ba.  yen) 

yetg  to  abuse,  insult;  pt. 
a ydhl  (yenl ) in,  a yaha 
in  he  abused  him,  n. 
yen;  see  yadg 
yet-yit  a well 
yet-yiet  neck  (Di.  yet) 
y&t-yit  scorpion;  a kach 
yl  yet  he  was  bitten 
by  a scorpion  (Nr.  jit) 
yetg  to  climb;  see  yedg 
yewg  to  repent 
yey  often  before  a con- 


288  yey — yweng 

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sonant  instead  oiyech: 
in,  inmidst  of,  among 
yey  yeria  a season,  about 
October  — December 
thro  ni  kajo  by  el  y.  y. 
the  people  use  to  har- 
vest in  the  autumn 
yeyo  to  assent,  believe, 
trust;  pt.  ya  yii  (Ba. 
yeye) 

yiyo-yH  hair 
y£yQ.i  yvyo.>  to  be  able,  to 
can;  ya  u yei  ki  gwedo 
I am  able  to  write 
y£by,  through,  with;  to- 
wards (Bo.  hi) 
yi  you,  sing. 

yiebo  to  open;  pt.  ayiepa 
wot  he  opened  the 
house;  pe.  a yiep;  n. 
yiep 

yiedo,  also  yielo  to  arbi- 
trate, make  peace,  stop 
a quarrel;  to  save,  de- 
liver, liberate;  pe.  a 
yiel 

yiedg  to  cut,  chip,  carve ; 
to  point,  sharpen;  pt. 
a yieti  yei,  a yihra  yei 
he  carved  the  boat; 
pe.  d yiet,  a yier ; n.  yet 
yiegg  to  help  one  in  lifting 
up  a load;  to  carry; 
pt.  a yiegi  labo , a yieka 
labo ; pe.  ayiek,  n.  yek; 
see  yigo 

yi£go  to  breathe  aloud, 
to  moan,  groan;  pt.  a 


yiel-yieli  jackal 
yi&l-yiel  (also  yiel-yil) 
bracelet,  anklet;  y.tyelg 
anklet 

yielo,  yelo  = yiedo 
yieng  to  pick  up;  s eeyeno 
yiep,  taily.  romo  ’’sheep- 
tail“  a red  dura,  y. 
wan  the  angle  of  the 
eye;  y.  kySn  ”horse- 
tail“  : a red  dura 
yiero  to  twist;  pt.  a yUra 
tol  he  twisted  a rope; 
pe.  d yier;  n.  yier 
yigo  to  rattle  with  the 
rattle ; pt.  a yeka  ki 
addlo,  pe.  a yek;  see 
ytgo 

yigo  to  become;  pt.  a 
yikd  dan 
yin  you,  sing. 
yina,  also  yina,  you,  it  is 
you 

yino-yit  fisherman 
yino  far  away,  in  the  bush, 
outside 

yiro  smoke;  y.  kSta  mal 
the  smoke  rose  up 
yitg  to  find,  pt.  a yiti  gi 
fen  he  found  some- 
thing; see  yodg 
yit(yit)-yit  ear,  leaf;  yite 
yat  leaves  of  the  tree 
(Mundu  je  ear,  Suk  yit 
ear,  Di.  yet,  yid,  Nr. 

ytt) 

yiyi  to  be  possessed  by 
a spirit,  to  be  in  ecstacy 
yg  old 


yo-y\t  road 

yobg  to  bewitch;  pt.  a 
ywgba  jal  mekg;  pe.  a 
ywop 

yodg  to  find;  pt.  a yota 
en;  pe.  a yot 
yogd  to  become;  pt.  a 
yoka  dan;  see  yigo 
yolg  to  mix  (?) 
yomg  to  surpass,  beat  one, 
to  overcome,  to  be 
victorious;  pt.  a yom; 
n.  yom 

yomg  air,  wind,  weather, 
y.  e kwoto  the  wind  is 
blowing  (Di.  yom , Suk 
yomat,  Turkana  eku- 
ywarn,  Karamojo  egu- 
wam,  Kamasia  ygme , 
Teso  ekwamu 
yu,  yuot-yuoti  person  of 
old  age;  see  yg 
yu  = wu  you 
yudg  to  pass  away  (sun, 
time)  to  get  dark ; y udi 
wou  the  day  has  gone 
yu  fyel  tin  an  insult,  an 
injurious  (obscene) 
word;  see  fyelg,  pyelo 
yujg  to  pluck  off  the 
grains  from  the  ear 
with  the  teeth 
yuk  firewood;  6 kSdo  bt 
gweni  yuk  she  goes  to 
gather  f. 

ywachg  to  pull,  drag,  tear 
ywachg  to  be  starved 
yweng  to  step  on,  walk  on ; 
see  ywong 


ywobo—ywop  2gg 

||||||||||||||||||||||||||||||||||||||||||||||||||ltlllllllllllllllllllllllHllllllillllllllll!llllltlltlllllill!llllllilllllllllllllllllllllllliilillllll!!llllllllll!lli!lllill!lill!illllll!inilllllll!!lli!nill||||l!lllllilll!!|||!||||||]|| 


ywobo  to  bewitch,  curse; 
see  yobo 

ywodo  to  find,  see  yodo 
ywogo  to  comfort,  con- 
sole (?);  yd  yoki  £n  I 


comforted  him 
ywolc,  ywok  a cry,  crying 
ywono  to  tread  under  fo  ot, 
to  step  upon;  pt.  a 
ywona  dan;  d yuon;  pe. 


a ywon;  n.  ywon. 
ywono  to  utter  a loud 
sound,  to  cry,  weep; 
to  rattle ; pt.  a ywon 
ywbp-ywbpl  bewitcher 


WESTERMANN,  The  Shilluk  People. 


290  abhor — ax 

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ENGLISH  SHILLUK. 


A. 


abhor  v.  mano 

able,  to  be  ~ yeyo 

above  adv.  mal 

absent  a.  tok 

absolve  v.  chwago 

absorb  v.  chwejo 

abuse  v.  yeto,  chayo 

accompany  v.  logo,  Iwogo 

accuse  v.  goSio 

accuser  n.  hate  goh 

ache  v.  kago,  kajo,  ramo 

add  v.  iriedo 

adore  v.  malo 

adorn  v.  rugo 

adze  see  ax 

affair  n.  kwop 

afraid,  to  be  ~ boko 

after  prep,  ban 

afternoon  n.  bur 

again  adv.  kete 

agree  v.  hwago 

agreeable  a.  dock 

aim  v.  niva.no,  chemo  (toch ) 

air  n.  yomo 

albino  n.  obugo-obbk 

alike  a.  fer 

all  a.  ben,  b&nb 

alms  n.  gin  much 

alone  akyel,  kete 

along,  prep,  tan 


also  adv.  tyau 
amazed,  to  be  ~ gayo 
ambach  n.  abobo , abwobo 
ambassador  n.  chwak - 
chwhk 

amidst  prep.  Ml,  yech 
among  prep.  Ml,  yech 
ancestor  n.  kwa 
ancient  time  n.  otyen 
and  conj.  ka,  kl 
angry  a.  wero 
anklet  n.  yiSl-ytel 
another  meko 
answer  v.  logo,  Iwogo 
(kwop) 

ant  n.,  black  house  — 
achuhb  - achuhi ; red 
moro ; black  winged 
achy tuo-achy en ; white 
bi 

ant-hill  n.  oro-or 
anus  n.  dchwik-achwek 
apparition  n.  tipo 
apprentice  n.  nan  mul 
approach  v.  wano,  chago, 
chaho 

apron  n.  obaho 
arise  see  rise 
arm  n.  bat-bat 
armour  n.  adedek 


arm-pit  n.  wan  ywod'o 
arm-ring  of  ambach  n. 
achut  - achut,  ogqno, 
adero 

arms  n.  gin  hak 
army  n.  Uri,  tyek 
arrive  v.  wito,  wato,  gito 
arrow  n.  wet-witi 
artist  n.  bodo-boti 
as  adv.  na,  nami  [layo 
ashamed,  he  is  ~ wije 
ashes  n.  bur 

ask  v.fecho ; ~ for  kwacho, 
bapo 

ass  n.  see  donkey 
assemble  v.  chuko,  chono, 
tumo 

assent  v.  yeyo 
associate  v.  rebo 
astonished,  to  be  ~ gayo, 
nano,  mumo 
astuteness  n.  orbk-orbk 
at  once  adv.  tin,  andn 
augment  v.  medo 
aunt  n.  wajo-wach ; mayo- 
mai;  md-mek 
avenge  v.  cholo,  chudo 
avoid  v.  nolo 
awaken  v.  tuko 
ax  n.  dUro-dori 


baby  — body 

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baby  n.  gin  fen;  na  gin 
fen 

bachelor  n.  bbt-bbti 
back  n.  and  ady.  kwom- 
kom;  ban ; hach 
backbone  n.  fyer-fbri 
backward  ady.  htich 
bad  a.  rack;  to  be  ~ reng 
bag  n.  citep-atep,  atbp 
bait  n.  chami-chami 
bake  v.  budo 
bald  a.  twech ; to  be  ~ 
churo 

bamia  n.  atedo 
banish  y.  ryemg 
banner  n.  bbr 
bar  v.  rigg 

barbarian  n.  = Dinka 
barber  n.  nan  tido 
bark  v.  gwayg 
barren  a.  bwgch 
basis  n.  tyblo-tySl 
bask  v.  yd  jo 

basket  n.  adudo  - adut ; 

donb-dbni ; akoko 
bastard  n.  agwen-agwtn 
bat  n.  alilit 
bay  n.  see  bight 
bay  v.  gwayg 
be  ya , yena , bd,  bedg 
bead  n.  tego-tek 
beak  n.  adimg-adimi 
beam  (wood)  n.  kawg- 
kawi 

bean  n.  nbrb-nor 


bear  (young  gones)  v. 
liodb,  nwglg 

beat  v.  fodo , fwodg;  gojg 
because  conj.  ma9  mar, 
ama 

because  of  Ufa 
become  v.  Iggg,  yigo, 

y°g° 

bee  n.  kick 
bee-hiye  n.  wgt  kick 
beer  n.  mb  go 
beg  v.  kwachg 
beggar  n.  nate  bhpo,  nate 
kwachg 

begin  y.  chagg , kama, 
kwong 

behind  adv.,  prep,  hack, 
bdh,  chan 
belch  y.  gagg 
believe  v.  yeyg 
bell  n.  okot-bkgt;  malo- 
bellows  n.  obuk  \mel 
belly  n.  yech-yet 
below  prep,  tai  adv.  fen 
belt  n.  see  girdle 
beneath  prep,  ta 
bent,  to  be  ~ homo 
beside  prep,  bate 
besiege  v.  mano,  geng 
besmear  v.  wgdg,  warg, 
getg,  gajg 
between  prep,  kel 
beverage  n.  gin  mat 
bewitch  v.  yobg,  gwatg, 
cheng,  fedg,  tyedg 


bier  n.  tabate 
big  a.  duoh,  dbhb 
bight  n.  gglo-ggl 
bill  n.  dok-dok 
bird  n.  wino-wih 
bird-trap  n.  akal-akbli 
bite  v.  kajg 
bitter  a.  kich 
black  a.  Ibch-lojg 
black  man  n.  nan  lojg 
blacken  v.  rawg 
blacksmith  n.  bgdg-butl 
blanket  n.  odibo-odip 
blast  n.  atuno 
bleed  v.  n.  kyerg ; v.  a. 
hegg 

blind  a.  chor,  chwgr 
blind  person  n.  nan  e 
chwgr 

blister  n.  ken  bol 
bloat  v.  kuodb 
blood  n.  rhno 
blossom  n.  see  flower 
blossom  v.  kggg 
blow  v.  kodg ; of  wind  : 
chgdg;  to  ~ the  nose 
twohg 

blue  a.  otwol 

blunt  a.  guk 

bluster  v.  harg 

board  n.  kwom-kubmi; 

phm-pami 
boast  y.  mgjg 
boat  n.  yel-yat 
body  n.  re 


19' 


292  boil — catch 




boil  v.  walo,  yang ; eggs, 
corn : bago 

boil  n.  ken  Ut9  ken  gdl 
bone  n.  chogg-chu 
book  n.  wario-wach 
booty  n.  jam  Un 
border  n.  dok-dbk;  see 
also  boundary 
borrow  v.  wido 
both  rygt 

bottle  n.  addt-adgt 
boundary  n.  kbo-kio 
bow  v.  kulo 
bow  n.  ogwb-6gwe 
boy  n.  hal-hah 
bracelet  n.  riwan-nwani; 

yi6l-yiel 
brag  y.  harg 
braid  v.  kadg 
brain  n.  nSt 
branch  off  v.  karg 
branch  of  tree  n.  akare  yat 
brass  n.  tdlal 
brave  a.  tek 
bread  n.  kw£n 
break  v.  torg,  chodo,  fyedg 


breakfast  v.  hwajg  mol 
breast  n.  keu-kot  (wo- 
man’s) n.  tino-tin 
breast  - bone  n.  ahado- 

ananl 

brew  y.  dgdg,  dwolg 
bribe  v.  gung , ryebg 
bribery  n.  gi  gwbn 
bride  n.  dan  nwom,  nan 
nwgm 

bridegroom  n.jal  nwomi , 
nan  nwgm 

bring  v.  kgdg,  kalg , kang, 
dwayg , dwai 
bristles  n.  win 
broad  a.  lack 
broil  v.  malg 
broom  n.  okwano-okwam 
broth  n.  chwai 
brother  n.  namayg;  nemia- 
nemek;omi~nSmi;  elder 
~ ktiyo-kai 
bruise  v.  fogo 
brush  v.  fojg 
bubble  v.  twglo 
buffalo  n.  jbp-jbpi ; ogik - 


oglk 

bugn.  chwaro-chwar ; tbno 
build  v.  gedo,  gerg 
bull  n.  wat-wgt 
bundle  n.  bech,  bach 
burial-place  n.  ken  kwgh 
burn  v.  lyelo,  wahg 
bury  v.  kwong,  rigg 
bush  n.  fal;  wak,  wgk 
bushbuck  n.  aburo-abur 
bush-cat  n.  kagb 
but  conj.  dt 

butcher  n.  jal  half  hate 
hal 

butcher  v.  hadg,  halg 
butt  of  the  gun  n.  dbwone 
toch 

butter  v.  fwojg  chak 
butter  n.  mau  chak; 

cooked  ~ lying 
butterfly  n.  dyel  jwgk 
buttermilk  n.  bai 
buttocks  n.  wbdo  - woti ; 

tar;  atei  dan 
buy  v.  heawg 
by  prep,  yi 


c. 


cack  v.  see  ease 
cackle  v.  kyggg 
calf  n.  nfirojb-rgch 
calf  of  the  leg  n.  dkeh 
ty&lb,  ogwal 

calico-cloth  n.  brdt-orat 
call  v.  chwolg , chwgtg 
camel  n.  amalb-dmali 


can  v.  yeyg 
cannon  n.  gulo-gul 
caoutchouc  n.  dok 
capricious,  to  be  ~ kwong 
capsize  v.  gamg 
capture  v.  rngiig 
care  for  v.  korg 
caress  v.  keng 


carry  v.  kalg,  tyetg , terg; 

~ on  the  hip  ~ kwgmg 
carve  v.  gwedo,  tehg,  yiedg 
carvings  n.  gwet 
cast  iron  v.  bodg 
castrate  v.  rgjo,  tggg 
cat  n.  hau-hdwi 
catch  v.  magg 


caterpillar  — cry  293 

lllllllllllilllllllllllllllllllllllllllllillllllllllllllllHIIIIIIIIIillllllllllllllllllllllllllllilllMIIIIW 


caterpillar  n.  oywai-oywdl 
cattle  n.  dgk 
cave  n.  bur-bhr 
centipede  n.  otglo 
chaff  n.  chwoh 
chain  n.  achichwel , tagite 
chair  n.  kwom-kubmi 
chameleon  n.  dogolpou 
change  v.  undo,  welo 
channel  n.  wol-wol 
charcoal  n.  chiigb-chuk, 
merl 

chase  V.  chyetg,  ryemo 
cheap  a.  Iweh 
cheat  y.  tabg , wohg 
cheek  n.  finb-fmi 
chew  v.  hamo 
chicken-pocks  n.  adwat 
chief  n.  jagb-jak 
child  n.  ha-hwoli 
chip  y.  yiedo 
chirp  v.  gedo 
chisel  n.  tuon-tiibhi 
choose  v.  yeng 
circle  n.  dbl 
circumcise  v.  chwblg 
clap  y.  ting 
clatter  v.  yegg 
clay  n.  Ifrbo 

clean  v.  fdjgf  chudg,  twarg 
clear  a.  til,  to  be  ~ chwobg 
clever,  to  be  ~ bodg 
climb  v.  yedg 
clock  n.  see  watch 
close  v.  chylgg , mejg 
cloth  n.  lau-lanl;  fyen- 
feni 

cloud  n.  folg-fol 
cloud-shadow  n.  oding 


club  v.  lot-lot ; bUlg-blili 
coagulate  v.  rigyg 
coarse  a.  gwayg 
cob  n.  ner-ner 
cobweb  n.  boi-bgi 
cock  n.  otwon-otbn 
cock  of  the  gun  akyen- 
akyen 

cohabit  v.  mgdg 
cold  a.  ko jo,  Ubg 
colic,  to  have  ~ jimg 
collect  v.  gweng 
collect  taxes  gwajg 
colour  n.  kidg 
come  v.  beng,  bi,  bia 
come  back  v.  duo  go 
come  early  v.  mglg 
come  near  v.  wang 
command  v.  chegg 
company  n.  Iwop-lwobi 
compensate  v.  Ibgg,  cliolg 
complain  v.  gong 
compose  a song  chagg 
conceited  a.  nwgng 
conciliator  n.  note  repe 
kivgp 

confused  a.,  see  perplex- 
ed 

consent  v.  nwagg,  yeyg 
contemporary  n.  yhch- 
yach 

continue  v.  chogg , chigg 
converse  with  v.  luobb , 
wajg 

cook  v.  tado,  talg 
cook  n.  nate  tal 
cool  a.  Ubg 
copy  n.  ga,  wel 
corn  n.  abwbk 


corner  n.  ggr,  ggt , tatyel 
corn-stalks  n.  veto -ret ; 
tyan 

cotton  n.  koro,  kworg 
cotton-cloth  n.  ogot 
cough  v.  wglg 
count  v.  kwang 
country  n.  fodb-fot 
court  n.  kal-kali 
cousin  n.  owajb-newajo; 

owa ; onayo  5 omayo,  oma 
cover  n.  wumi , rumi 
cover  v.  kumg,  mmg 
covet  v.  tidg 
cow  n.  dean-dok 
cow- dung  n.  wero-wer 
cower  v.  kygng,  nwgng 
cow-house  n.  Iwdk-lwak 
cowrie-shell  n.  gago-gak 
coy  a.  nwgng 
crane  n.  oywak-oywakl 
crawl  v.  lepg  rek,  rnulg 
crawl  n.  see  kiddle 
create  v.  chwajg 
creep  v.  lepg  rek,  mulg 
crest  of  birds  n.  aywak - 
aywhk • of  the  cock 
met 

cripple  n.  hoi 
crocodile  n.  han-ham 
crocodile-hunter  n.  dying 
crooked,  to  be  bgmg 
crouch  v.  nwgng 
crow  n.  dgak-dgeki 
cruel  a.  tek 
crumble  off  v.  mb  go 
crush  v.  hong,  tgkg,  tugg 
crutch  n.  kemg 
cry  v.  ywbhg,  rggg 


294  cry  — dust 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiii 


cry  n.  ywok 
cunning  a.  weng,  wono 
curdle  v.  noyg 
current  n.  tiwo 


curse  y.  jalg,  cheng,  gwatg , 
yado,  yalo 

cut  v.  nolo,  nudo , nalg, 
nado 


cut  grass  v.  naro  lum 
cut  off  y.  nemo 
cut  open  v.  kagg 
cut  into  strips  v.  rero 


dam  n.  otino-otln 
dance  v.  chong,  wdcho 
dancing- stick  n.  dan-dani 
danger  n.  len 
dark  a.  modo,  mudo 
dash  y.  ketg 
day  n.  chdn-cham 
daylight  n.  wou 
deaf  a.  men,  min 
deal  with  lubbo 
debate  v.  kago 
debts  n.  kwor,  kur 
deceive  v.  chamg 
decompose  v.  kwago, 
chwino 

decrease  v.  doyo 
deep  a.  161 

deleib-palm  n.  tugo-tiik 
demand  debts  pidg 
denie  v.  femo 
depart  v.  wato 
descendant  n.  kwaro-kwar 
desert  n.fal 
deserve  v.  myero 
destroy  v.  durofen 
detain  from  v.  tubno 
detest  v.  mnno 
dew  n.  tbch 

diarrhoe  n.  ram ; to  suffer 


D. 


from  ~ chido,  dyebo 
die  v.  towo,  tou 
difficulty,  to  be  in  ~ dalo 
dig  v.  kono,  kwono,  godg 
diminish  v.  nong 
Dinka-man  n.  ojano-wate 
jdn 

dip  water  v.  rgmg,  tomg 
pi 

dirt  n.  chilg 
disappear  v.  wang 
dismount  v.  yeng 
dispute  v.  kagg  dgk 
distant  a.  lau 
distribute  v.  fang 
dive  v.  yong  gong 
divide  v.  pang 
divorce  v.  tang 
dizzy  a.  wing 
do  v.  gbgg,  tijg 
doctor  n.  jal  yat 
dog  n.  gwok-guok 
dog-head  fish  n.  mbk- 
mwbk 

dom-palm  n.  kang 
donkey  n.  adirb-adhr 
door  n.  tadbt,  tit 
door-mat  n.  tigb-tlk 
dough  n.  mgn  a wach 


down  adv.  fin 
doze  v.  nwayg 
drag  v.  ywachg 
dragon-fly  n.  otyem-otyem 
dream  v.  logo,  lekg 
dream  n.  lako-lak 
dress  v.  rugg ; ~ hair  fujg 
yei 

drift  v.  geng 
drink  v.  mgdo 
drive  v.  kalg,  kolo,  chgto 
drizzle  v.  kyerg,  nweyg, 
tedg 

drown  v.  n.  mudg 
drum  n.  bul-buli 
drum-stick  n.  akol-dkoli 
dry  v.  dimo,  twgwg 
drying-place  n.  pforn 
duchn  n.  rdwo 
duck  n.  bl66-bloe 
dung  n.  diet 
dung-hill  n.  kwSt 
dura  n.  by£l 
dura-bird  n.  akfcdi 
dura-food  n.  mggg 
dura-stick  n.  dakagi-da- 
kaki;  takagi 
dust  n.  tbr,  ay6ch 


ear  — fisherman  295 

IIIIIIIINIIIIIIIIIIIIIIIIIIIIilllllllfllllllllillllllllllllllllllllllllllllllllllllllllllllllliillllllllllllllllN^ 


E. 


ear  n.  yit-yit 

ear-lap  n.  akwan-dkwhn 

earth  n.  fSh 

earth-worm  n.  nwelo-nwdll 
ear-wax  n.  paho 
ease  one's  self  v.  fyelo 
east  n.  kun  dwdgo  wan 
Nikah 
eat  v.  cliamo 

eat  soup  v.  wato  chwai 
ecstasy  n.,  to  he  in  ~ yiyi 
edge  n.  dok-dbk 
egg  n.  toho-toh ; nwole 
gyeno 

egret  n.  bkbk-bkok 

eight  abidek 
elder  brother  n.  hekayb 
elder  sister  n.  nan  kayb 
elect  y.  yoho,  rqno 
elephant  n.  lyech-Ubch 
embrace  v.  kwago 
emigrate  v.  dago 
enclosure  n.  kdl-kali , gol 
enemy  n.  nan  men 
enmity  n.  ater 
enumerate  v.  kwano 
equal  a.  fer,  per 
err  v.  gwaho,  bworo 
escape  v.  bodo 
eternal  a.  adv.  atir 

eunuch  n.  nan  mane  hblb 
European  n.  see  white 
man 

evaporate  v.  dweno 
exactly  adv.  chyet 
examine  v.  faho 
exchange  v.  Iwogo , wido 
excrements  n.  chet 
exhibit  v.  tyero  (tyero  ?) 
exist  v.  nut 
explode  v.  mwojo 
extinguish  v.  nugo 
extract  v.  kolo 
eye  n.  wah-hih 

F. 

face  n.  him;  bblb-bbl 

feather  n.  bbbr-bbbri 

fine  n.  kur 

fail  v.  dalo 

female  n.  mdt-mbti • see 

finger  n.  Iwbdo-lwet 

fall  v.  demo, , dyemo 

also  woman 

fingernail  n.  kwoho  Iwedo 

family  n.  gol 

fence  n.  bak-bak;  kdl-kali 

finish  y.  tyego , rumo,  tumo 

far  away  lau 

fence  in  v.  bago 

finished,  it  is  ~ choti 

farm  n.  fwodd-fwot 

fence-sticks  n.  tate  kdl 

fire  n.  mdch 

fart  v.  kwodo 

fetch  water  v.  romo  pi 

fire  a gun  v.  gdjo  toch 

Fashoda  n.  Bachodb 

field  n.  see  farm 

fire-fly  n.  ombdb-bmet 

fasten  v.  kodo 

fight  v.  hako;  n.  Uh 

firewood  n.  yuk 

fat  n.  mau 

fig-tree  n.  olam-olemi 

first  n.  amalo ; adv.  mote; 

fat  a.  chwe 

file  v.  tyego 

to  be  the  ~ kwano 

father  n.  wi , wu,  wdd 

fill  v.  faho,  yano;  ~ up 

fish  n.  rejo 

father-in-law  n.  see”  re- 

rigo 

fish  v.  mayo 

latives  by  marriage“ 

fin  n.  kwaho-kwach 

fish-eagle  n.  ki 

fear  v.  boko 

find  v.  yito,  yodo 

fisherman  n.  yinb-yit 

296  fish  — gun 

ilium 111111111111 


fish-hook  n.  tewidi-tewitl; 

fly  n.  Iwanb-lwan 

forest  n.  tim 

abdit 

foam  n.  6boi 

forever  adv.  at£r , db  chbn 

fish-line  n.  dper 

fog  n.  otok 

forget  v.  wich  wil 

fish-spear  n.  bet 

follow  v.  Iggg,  lugg,  pidg, 

form  v.  chwdjg 

fist  n.  alutb-aluti 

byedo 

formerly  adv.  chon 

five  abich 

fondle  v.  keng 

forward  adv.  mal 

flag  n.  bbr 

fontanel  n.  timg  dan 

foundation  n.  tyblb-tybl 

flame  v.  lyglg 

food  n.  gin  cham 

four  anwen 

flee  v.  faro,  loyg 

foot  n.  tyblb-tySl 

fowl  n.  gyenb-gyen 

fling  v.  wetg 

foot-ankle  n.  twen 

friend  n.  mat-mat 

flint-stone  n.  lelo-lel 

for  conj.  mfi,  mar 

frighten  v.  bwggo 

float  v.  geno,  twarg 

forbid  v.  mgng 

frog  n.  ogwal-ogwell 

flour  n.  kwgn 

ford  n.  otor-otbr 

front  n.  bblo-bbl;  nim;  in 

flow  v.  molo 

fore-arm  n.  twel 

~ of  amal,  nim 

flower  n.  bkbk-bkbk 

foreigner  n.  obwbnb-bwgn 

froth  n.  oboi 

fly  v.  faro 

fore-leg  n.  bat-bat 

full  a.  fan,  yan 

G. 

gainsay  v.  kago  dok,  femg 

gnat  n.  jor-jgr 

great  a.  duon,  dgno 

gale  n.  atunb 

go  v.  kedg,  kadg,  chatg 

greedy  a.  nine  mar 

game  n.  lai-lai 

go  back  v.  do  go 

green  a.  mar 

garth  n.  see  kiddle 

goat  n.  dySl-dyek;  male  ~ 

greet  v.  mato 

gather  v.  twaro,  tumg, 

onwok-onwbk 

grey  a.  adiik 

gw eno,  chohg,  mgtg 

God  n.  jwgk-jwbk 

grind  v.  walg 

gazella  rubifrons  n.  akbn- 

good  a.  dock 

grinding-stone  n.  pbl-pel 

akoni 

goods  n .jam 

groan  v.  yiegg,  chudg 

genitals  of  woman  nim 

goose  n.  bkwbk-bkwhk; 

ground  n.  fen 

germinate  toyo 

atudb-atutl 

grow  v.  a.  fedg,  v.  n.  dong 

get  up  v.  duo  do 

gourd  n.  adhlb  - adall, 

growl  v.  narg 

giddy  a.  wing 

kbnb-keni;  bparb;  abln; 

guardian  n.  nan  kbr 

giraffe  n.  wer-wer 

Iwol 

guinea  - fowl  n.  achwat - 

girdle  n.  tebtimi-Ubami 

govern  v.  jagg 

achwht 

girl  n.  nan-nwol;  nane 

grandchild  n.  kwarg-kwfir 

guinea-worm  n.  tyau-t/y^u 

dachg  [tojfo 

grandfather  n.kwd,  kwayg- 

guitar  n.  tom-tom 

give  v.  wekg,  mojg,  mujg, 

kwai 

gum  n.  dok 

glide  into  v.  mggg 

grandmother  n.  wang 

gums  n.  ndro,  dan 

gnarl  v.  narg 

grass  n.  lumb-lum 

gun  n.  toch-tbach 

hailstone  — ignore  297 

lllllllllllllHllllllllllllllllllllllllllllillNIIIIIIIIIIIIIIIIIIIIIIIIIIIIilN 

H. 


hailstone  n.  afei 

hearth  n.  tuk-tukl 

hoe  n.  kwero-kwtrl 

hair  n.  wtnorwen ; yiyh- 

heaven  n.  mal 

hold  fast  v.  mitg,  motg , 

yU 

heavy  a.  fek,  pek 

rnagg 

hammer  v.  gudg 

hedgehog  n.  bkgdg-bkutl 

hole  n.  bur-bdr 

hammer  n.  aban-aban; 

heel  n.  tatyilo 

hollow  v.  rggg,  wotg 

gut-guti 

heglig-tree  n.  ta 

hollow  a.  orggo 

hand  v.  garno 

heifer  n.  rgjg-rgch 

home  n.  phch-myer;  gbl 

hand  n.  chyeng-chyih,  chin 

help  v.  kgng,  kwong 

homestead  n.  gol 

hang  up  v.  ryerg , nobo 

helpless  a.  twalg 

honour  v.  gang 

happy,  to  feel  ~ chung 

hen  n.  gybio-gyen 

hoof  n.  dato-ddt 

medg 

herd  v.  kwayg 

horn  n.  tun 

hard  a.  tek 

herdsman  n.  nate  kwayb 

horse  n.  kyen-kym 

hare  n.  dfbajg-dfoachi 

here  adv.  ken ; ka;  anan 

hospitable,  to  be  ~ rejg 

hartebeest  n.  tan 

heron  n.  bgivorb-bgivori ; 

hot  a.  let 

harvest  v.  kajg 

owang-owam 

hot  season  n.  Uu 

hasten  v.  jwang,  nwojg 

hew  v.  teho 

house  n.  w'ot-wgti 

hat  n.  aten-at&n ; tdk-tdki 

hide  v.  fang,  mejg,  kang 

how,  how  much  adi,  kidi 

hatch  v.  tggg 

hide  n.  dbl-del 

hum  v.  rurg 

hate  v.  mgng,  chedg 

hill  n.  kit-kiti 

hunger  n.  kech 

have  v.  a.  da 

him  S,  in,  gon 

hungry  a.  da  kech 

hawk  n.  oUt-6letj ; grey 

hind-part  n.  ta 

hunt  v.  dwarg 

- ajul 

hip-bone  n.  opap-opap 

hunter  n.  nan  dwar 

he  i,  yi,  in 

hippo  n.  fdr-feri 

hurry  v.  jwang 

head  n.  wich-ivat 

hire  v.  ryebg,  kggg 

hurt  v.  nggg 

heal  v.  n.  ngkg 

history  n.  kwon-kwon 

husband  n.  jal  ggl 

hear  v.  ling 

hit  v.  ggjg 

husk  n.  afoke,  akwor 

heart  n.  mbno-mlnl;  fyou- 

hobble  v.  kwgmg 

hyena  n.  otwon-otwonl 

fyH 

hoe  v.  furg 

1. 

I yd,  yan 

black  - owau-owau 

if  conj.  ken 

ibis  n.  bkwom  - bkuom, 

\ identical  a.  fer 

ignore  v.  kujg 

298 

llllllllllllllllllllllllllllilllllllllllllllllllllllllllllllHIIIIIIIIIIIIIIIII 
iguana  n.  abaturo-abaturi 
imitate  v.  hgyg 
in  prep,  yech 
in  order  that  kifa 
in  order  to  be 
increase  v.  rriedo 
inherit  v.  la  go 
inheritance  n.  gin  Idk 

lllllllllllllllllllllllllllllllllllllllillllllllllllllHIIIIIIIIIIIIIIIIHIIIIIIIII 

inside  n.  yech-yet 
insipid  a.  Iweh 
insult  v.  yeto,  chayg 
intend  v.  chamg 
interior  n.  yech-yet 
interpret  v.  Iggg 
interpreter  n.  nan  Igk 
kwop 

iguana  — lie 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

intestines  n.  chino 
invite  v.  re  jo,  ryejg 
iron  n.  hyen 
island  n.  muclib 
it  e,  ye,  en 
itch  n.  ken  bol 
ivory  n.  leke-lyech 

J. 

jackal  n.  ogivbk  - ogbki; 

yiel-yieli 
journey  v.  welg 

jump  v.  faro  \nam 

junction  of  rivers  n.  mane 
just  chet 

just  now  anan 
just  so  adv.  kinau 
justify  v.  chwagg 

K. 

keep  v.  koro , gong,  rriito 
kick  v.  chabo,  gwejo 
kiddle  n.  bdtrb-odbv 
kidneys  n.  rgho-rghi 
kill  v.  nago 

king  n.  rit-ror 
kiss  y.  numg 
knead  v.  nwgbg, , tgko, 
chgbg 

\ 

knee  n.  chuh-choh 

knife  n.  falo-fdl 
knob-kerry  n.  bUlb-bUli 
knock  v.  gudo 
know  v.  hajg 

L. 

lack  v.  bung 
lake  n.  see  pond 
lame  v.  kwomo 
lame  person  hgl,  fiido-fut 
lamp  n.  kwqro 
language  n.  dok-dok 
large  a.  duoh,  dono 
late,  to  be  ~ long , chwgnq 

laugh  v.  netof  bonb 
leaf  n.  ylt-yit 
leak  v.  kyerg 
lean  v.  wolg,  jghg ; ~ the 
head  kimg 
learn  v.  didg 
leeches  n.  chwe 
left  hand  cham 

leopard  n.  kwach-kwani 
let  alone  v.  weyg 
let  go  v.  weyg 
let  the  milk  down  hero 
letter  n.  waho-wach 
liar  n.  jal  fySt,  jal  todb 
lick  v.  nahg,  numo  \tbdg 
he  n.  twot,  fyct\  tell  lies 

lie— my  299 

lllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllililliillMIIIIIIIMIIIIIIIIIIIIIIIIIIIIIIIIIIIIIilllllllllllllllllilllllllllllllllllllllllllllliillllll 


lie  down  v.  budo;  lie  in 
wait  for  lebo. 
lift  up  v.  tiho 
light  a fire  chwono  mach 
like  adv.  na,  nami 
likewise  adv.  tyau 
limp  v.  kwamo 
lion  n.  nu-nuwi 
lip  n.  del  dok 
listen  v.  kyeno  yit 
little  a.  ten-tono ; nok 
live  v.  neno 


liver  n.  ochuh,  chuno 
lizard  n.  leu-lewl;  large 
~ hwech-hwech 
load-ring  n.  tacli 
locust  n.  baho-bah 
loin  - cloth  n.  bchybib- 
ochyen 

loin  - cloth  for  women 
n.  achwato-achwati 
loin-ring  n.  walo-wal 
long  a.  bar 
look  v.  neno 


looking  - glass  n.  ram- 

rem 

loose,  to  be  ~ laho 
loosen  v.  loho,  goho 
lose  v.  wano 

loss  n.,  to  be  at  a ~ dale 
lost,  to  he  ~ wano 
louse  n.  hubgb-huok 
love  v.  maro 
lower  part  ta 
lungs  n.  obau 


M. 


magistrate  n.  la  go 
mahogany -tree  n.  turo- 
tur 

maize  n.  abwok 
make  v.  gogo,  chwajo 
make  straight  niejo 
maker  n.  nan  a gogo 
male  n.  chwou 
male  animal  otwon-otbn 

n — r\  r»— r\ 

man  n.  nate-tySn ; jal-jok; 
dan 

mango uste  n.  atet-dtet 
mankind  n.  dan 
marabou  n.  olwe-olwb 
marrow  n.  awuno 
marry  v.  nomo 
mask  n.  of  ado  Iwol 
mat  n.  odbk-udikl 
mats  for  fence  ryek 
matter  n.  kwop 
me  a , ydn 
mean  v.  chwdlo 


meaning  n.  tyblo-tyel 
measure  v.  rorno 
measure  n.  gl  rdm 
meat  n.  rino 

mediator  n.  note  repe 
kwop 

meditate  v.  kimo 
meet  v.  romo 
melon  n.  ochoyb-bchoyi 
merciful  a.  to  be  ~ yato 
metal  n.  nyen  [yech 

middle  n.  kbl,  keU,  dir , 
midst  n.  kel 
milk  n.  clxdk 
milk  v.  nyedo 
miscarry  v.  dubgb 
misfortune  n . gi  chyen 
mishap  n.  gi  chyen 
miss  v.  bajo 
mist  n.  otok 

mistake,  to  make  a ~ 
bworo , bano,  gwaho 


mix  v.  chwobo,  chabo, 
rebo 

moan  v.  chudo 
money  n.  hyen  \mi 

monkey  n.  aywom-aywb- 
month  n.  dwai-dwat 
moon  n.  dwai-dwat 
morning  n.  mol 3 mwol 
morning -dawn  n.  akech 
mwol 

mosquito  n.  beyo-bSi 
mother  n.  mi,  mio 
mountain  n.  kit-kiti 
mouth  n.  dok-dok 
move  v.  n.  niho 
move  into  v.  dago 
mow  grass  haro  lum 
much  a.  gir,  hhrib 
mud  n.  Ihbb 
mule  n.  ogdl-ogal 
murderer  n.  hate  nek 
my  a 


300  nabag  — perplexed 


N. 

nabag-tree  n.  laho-lam 

nakdi-nikai 

noon  n.  de  chan 

nail  n.  fejo-fech 

nerve  n.  raro-rar 

north  n.  kun  dwogo  wan 

naked  a.  nau 

net  n.  boi-bbi 

wude 

name  n.  nin 

nice  a.  dock 

north- wind  n.  rftdb 

narrow  a.  toch 

niece  n.  omado-nemadb ; 

nose  n.  wum ; rum-orom 

navel  n.  gut-gilt 

nakai-nikai 

nostrils  n.  wote  wbm 

near  a.  chuM 

niggard  n.  kono-koni;  gorb 

not  fh;  prohib.  ku 

neck  n.  yet-yiet;  mutb 

night  n.  war-wari 

not  yet  nUti 

neck-bone  n.  dgorb-dgbr 

nine  abinwen 

now  adv.  tin , anan 

neck-ring  n . bol  teno 

no ! fdt ! 

number  n.  ga 

nephew  n.  omado-nemadb; 

noisy  a.  wowo 

0. 

oar  n.  tatedi;  lawe-lawi 

f\  r\  fy  s — 

onion  n.  motalo 

outside  adv.  wak,  wok 

offer  thanks  rridlo 

onward  adv.  mal 

outwit  v.  chamo,  tabo, 

oil  n.  mau 

open  v.  yebo,  yabo 

wohq 

old  a.  yd 

open  eyes  v.  kwtko 

overcome  v.  ygmo 

on  prep.  Jcw'om 

or  conj.  wala 

overleap  v.  rumo 

on  adv.  mal 

oribi-gazelle  n.  tbnb-ten 

overwhelm  v.  hudo 

one  akyel 

ostrich  n.  wiido-wiit 

owl  n.  tulb 

P. 

pain  v.  kajo,  kago,  ramo 

pass  away  v.  yudo,  ruwo 

pelican  n.  bbh6-bbhi 

palm  of  the  hand  n.  odah 

pass  by  v.  faro 

pen  n.  gi  gwet 

paper  n.  wano-wach 

pasture  n.  key  kwai,  tar 

penis  n.  chiil-chul 

papyrus  n.  bkut 

pay  taxes  gwajo 

people  n.  tero,  je,  labo, 

paralyzed,  to  be  ~ d£go 

peel  off  v.  gwero,  yepo 

Iwak,  jiir 

part  v.  deho 

peg  n.  dwayo-dwai;  fejo - 

perforate  v.  chwayo}  toyo 

part  n.  tbk-toki 

fecli 

perplexed,  to  be  ~ wich 

persecute — rat  ^or 

iiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


e rnumo,  nano 
persecute  v.  pido 
perseverant  a.  tek 
person  n.  hate-tySh;  dan 
perspire  v.  kwogo,  fgro 
pick  v.  kajo 
pick  out  v.  moto,  yeno 
pick  up  v.  gweno , twaro 
piece  n.  ga,  wel 
pierce  v.  toyo,  chwobo, 
chwayo 

pile  up  y.  cliono 
pillage  v.  tono,  yago 
pig  n.  ktinb  dohb 
pigeon  n.  akur-akuri 
piss  v.  lajq 
pistol  n.  addu 
place  v.  Mto,  chibo 
place  n.  kd,  ken,  kun 
plait  v.  kado 
plait  of  hair  ket 
plant  v.  kago,  fedo 
plaster  v.  mulo,  rnwono, 
wodo 

play  v.  tugo 


play  guitar  tomo  tom 
plenty  gir , friinb 
pluck  v.  kajo,  moto 
poet  n.  achak-achak 
pole  n.  kwodb-kot ; kwaro- 
kweri 

polish  v.  tyego 
pond  n.  liiyi-luyi 
ponder  v.  kimo 
pool  n.  tor-tori 
poor  a.  tivalo,  abu 
porcupine  n.  chyou-chyo- 
wi 

posterity  n.  nek 
pot  n.  fuk-fuki‘  dak-dak ; 
otet  - otltl ; oblrb  - bblr ; 
atdi 

pound  v.  wodo ; nqno ; 

gudo ; wolq 
pour  out  v.  kono 
power  n.  kick 
powerful  a.  kick 
practice  v.  gogo 
praise  v.  fwojo 
pray  v.  lamo,  kwacho, 


malo 

pregnant  a.  yach 
presently  adv.  tin,  anan 
preserve  v.  gono,  koro 
press  into  v.  meno 
pretty  a.,  to  be  - mehqy 
lelo 

prick  v.  fyedo 

prince  n.  narit 

prohibit  v.  bano,  mano 

property  n.  jam 

proud  a.  nwono,  mojo 

prudish  a.  nwono 

pudding  n.  kwen 

pull  y.  ywaeho 

pull  a boat  fyejo  yei 

pull  out  y.  wodo,  kglo,  telo 

pumpkin  n.  Iw ol-lb t 

pus  n.  tut 

put  v.  cMbo,  kito 

put  into  v.  meno 

put  on  (clothes)  v.  rugo 

put  on  fire  tono 

putrefy  v.  kwago 

python  n.  mli-nqll 


quail  n.  ayier-dyierl 


| quiet,  to  be  ~chuho,  kudo  \ quite  ben,  bhxe 


ram  n.  oroch-orbch 
rat  n.  ybjo-yech • chap ; 
dafol 


rabbit  n.  see  hare 
rain  v.  kbt  & mo ko 
rain  n.  kot 


rain-bow  n.  roho 
raise  v.  £mo;  - cattle  etc. 
fedo 


302  razor — sesamum 

WllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllH 


razor  n.  nuwat 
reach  y.  gamo,  gitg 
read  v.  kwang 
reason  n.  ken 
reconcile  v.  rebg,  logo , 
mero 

recover  v.  ngkg 
rectum  n.  nbn 
red  a.  kwaro 
reed  n.  obech-obiech ; abar 
refuse  v.  bang , kyedg 
reign  v.  jagg , jekg 
relation  n.  wat-wati 
relatives  by  marriage  orb - 
or 

rely  on  v.  nddg 
remain  v.  dong,  bedg , rijg, 
chogg 

remember  v.  farg 
rend  v.  kagg,  fyedg , cliodo 
rent  v.  kggg,  ryebg 
repeat  v.  chigg,  dubgo 
repent  v.  yewg 


report  n.  kwon-kwbn 
request  v.  kwachg 
resemble  v.  chalg 
respect  v.  gang 
rhinoceros  n.  atun  akyel 
rib  n.  ngdg-net 
rice  n.  alabg 
rich  a.  ker 
ride  v.  chato,  kglg 
riddle  n.  wiy  kyen 
right  a.  dtch 
right  hand  kyech 
ring  n.  atego-atek • gwdlb- 
gwel 

ripen  v.  chegg 
rise  v.  duodg 
river  n.  nam-nami 
river-bank  n.  gat-ght 
road  n.  yo-ybt 
roan  antelope  n.  omorb- 
ombr 

roar  v.  chwgwg 
roast  v.  malg 


roast  dura  kyedg  by  el 
roast  fish  v.  budg 
rob  v.  yagg,  kabg , tong 
robber  n.  jal-mot 
rock  n.  kit-kiti 
roll  v.  nelg 
roof  n.  wiy  wgt , tano 
root  n.  byero-byer 
rope  n.  tbl-tgl • ket  5 wuno 
-wun 

rot  v.  chwing 
rough  a.  gwai 
round  a.  dol 
row  v.  kyawg 
rub  v.  nung}  girig,  fojg 
rub  fire  fij g mach 
rub  with  fat  tgjg 
rule  v.  jagg 
ruminate  v.  duggg 
run  v.  ring 

run  away  v.  farg , logo 
run  (a  race)  v.  rarg 


sacrifice  v.  getg 
saddle  n.  pgm 
salt  n.  kadg , omelo 
salute  v.  malg 
sand  n.  ayech 
sand-bank  n.  kago 
satisfied  a.  yan 
save  v.  yiedo,  yielo 
say  v.  kgbg 
scare  up  v.  tugg 
scatter  v.  tayg,  deng 


school  n.  wgt  fwong 
scoop  out  v.  rggg 
scorpion  n.  yet-yit 
scratch  v.  gwang 
scratch  mud  gobg  kwojg 
scrotocele  n.  Iwgng 
search  for  v.  yabg 
season,  hot  ~ dodin 
see  v.  ledg,  lidg,  neng 
seed  n.  nd-nwgli ; kodg- 
kSt 


seize  v.  magg 
self  kete,  re 
sell  v.  neawg 
send  v.  worg 
send  for  dwayg 
senseless  a.  Iwen 
separate  a.  wax 
serval  (spotted)  n.  dkwor- 
okgrx 

servant  n.  wat  ban , na  ban 
sesamum  n.  nimb-mm 


settlement  — spy 

IIIIIIIIIIIIIIIHIIIIIIIIIllllllllllllllllllllllllllilllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllNIlilllU 


settlement  n.  fach-myer 
seven  dblryau 
severe  a.  kich 
sew  v.  roto,  kwojo 
shade  v.  nimo 
shadow  n.  tipo 
shake  v.  teno,  nino 
shake  a tree  keho  yat 
shallow  a.  dweno 
sharp  a ./a&;  to  be  ~ fago 
sharpen  v.  pago 
shatter  v.  keto 
shave  v.  lyelo,  ledo 
she  i,  yi,  in 

sheep  (male)  n.  onwok- 
oiiwok 

sheep  n.  female  ~ rbmo 
shell  n.  aroch-aroch 
shepherd  n.  nan  kwai 
shield  n.  kwot-kot 
Shilluk  - country  n.  foie 
chol ; ~ language  do 
chol\  ~ man  oeholb-wate 
chol 

ship  n.,  see  boat 
shiver  v.  kiro 
shoe  n.  waro-war 
short  a.  chek , chego 
shoulder  n.  wiy  tok-wite 
tok 

shoulder-blade  n.  jach- 
jach 

show  v.  nudoy  riwoto,  tyero 
shrub  n.  nayat 
shut  v.  mejo-  ~ up  rigo 
sick  a.  da  jwok 
sick,  to  be  ~ budb 
sick  person  nate  jwok , 
nate  budo 


sickness  n.  jivok 

side  n.  bute , tun *,  tok , foki 

silent,  to  be  ~ kudo,  chuno 

simple  a.  Iwen 

sin  n.  orbk-orok 

sin  v.  rono 

sinew  n.  raro-rar 

sing  v.  wubrb 

single  akyel 

sink  v.  rono , yono 

siphilis  n.  gi  bwon 

sister  n.  namio-nemek 

sit  down  v.  feka  fen 

six  abikyel 

skim  off  v.  yaro 

skin  v.  yejo 

skin  n.  dbl-del,  fyen-feni ; 
lau-lani 

skunk  n.  see  stink-cat 
slave  n.  na  ban,  wat  ban 
sleep  v.  neno 
slow  a.  mat 
sly  a.  won 
smack  v.  teko 
small  a.  ten-tono 
small-pox  abip 
smear  v.  wodo 
smell  v.  n.  nwajo 
smell  n.  bad  - pH 
smoke  v.  a.  wano 
smoke  n.  yiro 
smooth  a.  lelo 
smoothe  v.  nuno 
smoulder  v.  duno 
snake  n.  twol-tpli 
snatch  v.  gwaro 
sneeze  v.  chyero 
snore  v.  twaro 
snort  v.  twaro 


snot  n.  anono 
Sohat  n.  Atulfi 
soft  a.  nodo,  tobo,  Iweno 
soldier  n.  jal  len 
some  mekb-mbko 
somebody  nate 
someone  see  some 
something  gicho  meko 
somersault  n.  alun-alun 
son  n.  wat-wati 
song  n.  wur 
soon  adv.  tin 
sorcerer  see  witch-doc- 
tor 

sore  a.  let 
soul  n.  wei-weyi 
soup  n.  chwai 
sour  a.  kich 

south  n.  kun  dwqgo  wan 
Iwal • wan  wure  Iwal 
speak  v.  kobo 
spear  v.  kelo,  chwobo 
spear  n.  ton-ton 
speckled  a.  see  spotted 
spectre  n.  tipo 
speech  n.  kwop 
spider  n.  ordp-orap 
spill  v.  royo 

spirit  (of  deceased)  n. 

dneko,  yet 
spit  v.  hoto 
spittle  n.  lau 
split  v.  kago,  keto,  fyedo 
spoil  n.  jam  len 
spoon  n.  fal-fet 
spotted  a.  obogb-obbk 
sprinkle  v.  wlto 
sprout  v.  toyo 
spy  v.  lyawo 


304  squat  — thief 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


squat  y.  nwono,  kyeng 
stab  v.  chwobo,  kelg 
stamp  v.  tehg 
star  n.  kyMo-kybl 
starling  n.  oUau 
start  v.  watg 
stay  v.  bedo,  rijg 
stay  behind  chwghg 
steal  v.  kwalo , kwato 
step  on  v.  ywehg 
sterile  (of  animals)  a.  rorg 
sterility  (of  the  soil)  n. 
mo  to 

stick  v.  kgkg 
stick  into  v.  memo 
stick  n.  kwodo-kot 

n — a 

stiff,  to  be  - degg 
stimulate  v.  kono 
sting  v.  kajg,  fyedo 
stink-cat  n.  afedb-afU 
stone  n.  kit-kiti  5 tuk 


stoop  down  v.  gong,  fang 
stork  n.  amdt-dmati 
story  n.  wiy  hu 
straight  acliSm,  ter 
straightway  clriet 
strain  v.  tehg 
stranger  n.  obwohg-bwgh ; 

hate  welb 
stream  v.  rarg 
strength  n.  kick 
stretch  out  v.  tang 
stretch  up  (hands)  tang 
strike  v.  ggjg 
string  beads  v.  robg 
strip  off  v.  kajg 
stroke  v.  keng 
strong  a.  tek}  kidi 
struggle  v.  nakg 
stupid  a.  dek 
suck  v.  dgdg  [chwejg 
suck  out  (a  wound)  v. 


suckle  v.  dwodo 
sudd  n.  tik-iik 
suffice  v.  romo 
sulky,  to  be  - kwong 
sun  v.  majg 
sun  n.  chan 

surface  n.  wich-wat;  mal 
surpass  v.  fodo,  nudg 
surround  v.  tyegg 
suspend  v.  ryerg 
swallow  v.  mono 
swallow  n.  wbno-wbni 
sweat  v.  kwggg,  ferg 
sweat  n.  kwok 
sweep  v.  yejg 
sweet  a.  met 
swell  v.  kubdb 
swim  v.  kwahg 
swing  v.  dglg,  yawg 
swoon  v.  heng 
sword  n.  goji-gochi 


table  n.  kwom-kuomi  pdm- 
pami 
tail  n.  yiep 
take  v.  kwang 
take  by  force  kabg 
take  leave  hachg 
talk  v.  wajg,  kobg 
talk  n.  kwop 
tale  n.  wiy  hu 
tame  v.  mulo 
tan  v.  neno 
taste  v.  bdg  Mono 
tattoo  ▼.  gorg 


Taufikia  Bur  a Chgl 
taxes  n.  gwach 
teach  v.  fwbng 
teacher  n.  hate  fwoh 
tear  v.  ywachg 
tell  v.  kobg 
tell  lies  fedg 
tell  stories  todg 
temples  n.  tano-tani 
ten  pyarg 
tenacious  a.  tek 
tendon  Achilles  n.pwohg- 
pwoch 


termite  n.  bi 

termite-hill  n.  worb-wdr 

test  v.  fang 

testicles  n.  mhng-mhn 

thank  v.  pakgf  fwojg 

that  pr.  acha,  6ni;  conj. 

them  gi,  gin  [kifa 

then  kb 

there  adv.  kiin 

these  agak,  ak,  ini,  mok 

they  gi,  gin 

thief  n.  ku-kuwi;  hate  ku; 
nan  kwal 


thigh — vexed  *Qr 




thigh  n.  yam  (ram )-yam 

time  n.  chan,  wan,  ken 

traveller  n.  hate  welo 

thin  a.  ref,  rep,  gwal 

tin  n.  aybmb 

tread  on  v.  hong,  chabg 

thing  n.  gin 

tired,  to  be  ~ budg,  fado. 

treat  a guest  getg 

think  v.  romg,  gang 

fei 

tree  n.  yat-yen 

thirst  n.  rddo 

tobacco  n.  atabo-atam 

tremble  v.  kirg 

thirsty  a.  mak  yi  rodo 

tobacco-pipe  n.  dak-dak 

tribe  n.  jur 

this  eni 

to-day  de  chan  tin 

trickle  v.  kyerg 

thorn  n.  kwodb-kot 

toe  n.  Iwedg  tyelg 

trouble  v.  torg 

those  dcha , agak 

to-morrow  dukl 

troubled,  to  be  ~ budo 

thrasing-place  n.  raro 

tongue  n.  lep-lep 

true  a.  mok  don 

thread  n.  kworg 

too  adv.  tyau 

trumpet  n.  kah-kahi 

three  ddek 

tool  n.  game  gwgk 

trunk  of  elephant  bat-bat 

throat  n.  chwak 

tooth  n.  lijo-Uk 

trust  v.  yeyg,  hadg,  gang 

through  prep,  yi 

tooth-brush  chut-chut 

truth  n.  mok  dbh;  dir 

throw  v.  halo,  bato,  wetg, 

toothless  person  owek 

try  v.  fang 

tgyo,  leno 

top  n.  wich-wat 

tuft  of  birds  aywak-dywak 

thunder  v.  marg 

tortoise  n.  fuk-fugi 

turn  v.  lugg,  lung,  tong 

thus  adv.  neya,  klnaii 

touch  v.  nwalg,  gajg 

turn  back  dggg 

tick  n.  kuodg-kuot 

towards  prep,  yi 

twenty  pyar  aryau 

tickle  v.  gedg  \pdgo 

toy  n.  gin  tuk 

twins  n.  chwek 

tie  v.  kodg,  tojg,  twdjg, 

trade  v.  heawg 

twist  v.  kgdg,  kedg,  meng 

tie  together  v.  tadg 

trader  n.  gal  neau 

twitter  v.  gedg 

till  v.  furg 

travel  v.  welo 

two  aryau 

u. 

uncle  n.  nayg , neyg 

upon  prep,  kwgm,  wiy 

us  wa,  wan,  won 

under  prep,  ta 

urine  n.  Idch 

use  to  v.  hi 

unite  v.  rebg 

Y. 

vein  n.  rdro-rar 

very  chare 

vexed,  to  be  ~ budg,  gotg > 

verandah  n.  akanb 

vex  v.  dehg 

chung  rack 

WESTERMANN,  The  Shilluk  People. 


20 


306  victorious  — wrong 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 


victorious  a.,  to  be  ~ ygmg 
village  n.  phch-myer 


visit  v.  kemg 
voice  n.  chwak 


vomit  v.  no  go 
vulture  n.  chor-chor 


w. 


wade  v.  Igdg,  Iwoto 
wag  v.  tewg,  yawo 
wage  war  v.  mano 
wait  v.  kala  bedo , chuho, 
heno 

walk  v.  chdto 
walk  around  v.  hweno 
walk  on  v.  yweho 
wall  v.  mulo 
wall  n.  dgrg-dgr 
want  v.  dwato 
war  n.  ISh 
warble  v.  gedo 
warrior  n.  jal  leh 
wash  v.  Iwggg,  logo 
washerman  n.  jal  Iwok 
watch  v.  korg 
watch  n.  kwane  chan 
water  n.  pi,  ji-fik 
waterbuck  n.  ahwak- 
ahwaki;  gyek-gybk 
water-lily  n.  tbnb-ttn 
water-snake  n.  hol-hbli 
way  n.  yo-yet 
waylayer  n.  jal  mot 
wax  n.  dial 
we  wa,  lean,  won 
weak,  to  be  ~ hwodg 
weather  n.  yomo 
weed  v.  fono 
week  n.  jem 
weep  v.  ywohg 


weigh  v.  rgmg 
well  a.  dtch 
well ! ara 
well  n.  yht-yit 
west  n.  (kun  dwggo)  wan 
odgh ; kun  de  chan 
west-wind  n.  odoh 
wet,  to  be  ~ nebg , techo 
what  ano 
when  conj.  ken 
when  adv.  wen,  ow'en 
where  adv.  agon,  gon, 
ken,  kun 

whether  conj.  md,  mar 
which  interr.  ano,  men, 
a;  rel.  md 
while  conj.  kan 
whip  n.  d£l-del 
whisper  v.  mwohg 
whistle  v.  Iwijg 
white  a.  tar 

white  mann.  obwgho-bwgh 
who  interr.  amen;  rel. 
md,  men 

whore  n.  ha  dai  chwou 
why  re,  ere,  kifaho 
wide  a.  lach 

wife  n.  ha  gol-tyeh  gol; 

cKi-man 
wind  n.  yomo 
window  n.  wan  wot 
wink  v.  givelg 


winnow  v.  kivgro 
winter  n.  i •udo 
wipe  v.  dimg 
wire  n.  wtno-wen 
wish  v.  dwato 
witch-doctor  n.  ajwggo- 
ajwok 

with  conj.  ki 
withhold  v.  tubng 
within  prep,  yecli 
wizard  n.jalyat,  see  also 
witch-doctor 
woman  n.  dacho  - man; 
dctkau 

womb  n.  by  erg  - by  Sr; 

obet ; gin  dugh 
work  v.  tijo,  gggo;  n. 
givok 

workman  n.  jal  gwok, 
hate  gwok 

worm  n.  tugho-tubh,  kong, 
oywdi 

worship  v.  lamg 
w'orth,  to  be  ~ my ero 
worthless  a.  Iweh 
wound  n.  ken  ISt,  kw'eyo 
wrap  v.  kodo 
wrestle  v.  riako 
wring  v.  dwgdio 
wring  out  v.  be  jo 
write  v.  gwedo 
wrong  n.  orbk-orgk 


yard  — you  307 

I!!ilillllllllllllllll!illllllllllllllllllllllll[!llllllll!lllllllfilllllllllllillillllilllll!t!l!llllll!ii!il!llllllllllllilllllllilllllli!llllllllillllllllllllllllllllllllil!llillililllllllllllll!llllllllllllillll!liillllllillllllllllllllllt 


Y. 


yard  n.  kal-kali 

yawn  y.  hdmo 

yearn,  wun-run ; wan-run 


yes  awo 
yesterday  awa 
yonder  chine 


you  pi.  wu,  wun 
you  sing.  yi}  yin. 


20* 


308  Aba  — Church 

iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 


Aba  (a  man)  239 
Aba  Island  XX 
Abaka  34 
Abijop  131 
Abo-Kaya  34 
AbourS  43 
Abudok  129,  13 1, 
149,  164 

Abu  Shoka  LVIII 
Ab  wo  ng  (village)  30 
Abyssinia  30,  35 
Abyssinians  XXVII, 
153 

Achetegwok  160, 
225 

Acholi  L,  LI,  30, 
3i,  34 

Ad  Dui  XL,  1 56 
Adefalo  179 
Adlan  LVII 
Adgkgh  (village) 
143,  144,  176 
Adun  132 
Adwelo  160 
Afyek  239 
Agodg  132,  152 
Agok  177 
Agweratyep  176 
Agwet  238  f. 

Ajang  218,  219 
Ajwogo  (village) 
134,  175 

Akobo  (river)  30 
Akol  (king)  152, 
240 


REGISTER. 


AkoleNyakwe  237 
Akolo  172 
Akunyo  Bako  (a 
man)  148 

Akuruwar  XXII, 
XLII,  124,  160, 
164,  225 

Akwai  Chakab  LV 
Akwoe  178 
Akwoneyor  239 
Akwot  (king)  144, 
239 

Akwoto  239 
Alaguiang  43 
Aleki  (a  man)  148 
A lehg  (a  village) 
168 

Aloa  (Aiwa)  LV 

Aluo  32 

Alur,  Aluru  L,  31, 
32 

American  Mission 
LX 

Amol  240 
Ansar  LXII,  152 
Anut  133 
Anyimo  209 
Anywak  XL,  10, 
11,  13,  14,  1 6, 

30,  32,  33,  34, 
37 ff.,  44,  46, 134 
Ahghg  237 
Arabs  XXVII, 
XXVIII,  XLVIII, 
1 15,  129,  156 


Ari  Umker  XL 
Atano  152 
Atara  XLIX 
Atbara  LXI 
Atong  179 
Avikam  43 
Awan  (a  Dinka) 
231 

Awarejwgk  143 
Awen  240 
Ayddg  133,  238 
Aygmg  (a  Dinka) 
231,  232 
Baadi  LV 
Bachet  226,  227 
Baggara  Selim 

LVIII 

Bagirmi  36 
Bahr  el  Asraf  = 
Sobat  XX 
Bahr  el  Jebel  L 
Bahr  Ghazal  34, 

131 

Bahr  Zeraf  XX,  45 
Bakedi  31 
Baker  S.  LVIII 
Bal  237 

Balak  = Anywak 
44 

Banholzer  135, 150 
Bar  32,  44 
Bari  L,  10,  1 1,  12, 
13,  1 7,  29,  35, 
36, 38  if,  56, 57 
Baro  (river)  30 


Baumann,  0.  32 
Beir  L,  31 
Bek  239 

Bel  (a  man)  134 
BelandaLI,  31,  32, 
44 

Belo  (a  people)  169 
Ber  (Ber)  LI,  3L 
32,  44 

Beri  (Beri ) L,  31, 
32 

Bertat  LVII 
Black  water  fever 
XXI 

Blue  Nile  35 
Bongo  LI,  10,  17, 
31,  32,  36,  38, 
44,  45 

Bgr  LI,  32,  34,  45 
Bruce,  J.  LIII 
Bukedi  31 
Bukyen  (village) 
152 

Bunyoro  31 
Bunyung  XL 
Burkeneji  35 
Bwoch  160 
Bworg  XL 
Cailliaud  LV 
Cameroons  35 
Carson,  E.  LXIII 
ChaiLVI,  144,  169 
Chen  (a  village)  152 
Chopi  31,  32 
Church  Missionary 


Chwol  — Jur 


309 


Society  LXf. 

Doleib  Hill  LXI, 

Fawer  L 

Chwol  (a  man)  1 29 

131 

Fayak  L 

Cows  of  Nyikang 

Dongola  45 

Fayot  L 

XLIV 

Dor  = Bongo  31 

Fazogli  LIV 

Crowther  60 

Dor  (a  man)  153 

Fenyidwai  1 5 1 , 

Dak  XVII,  XLIII, 

Doro  238 

178,  236 

124,  129,  130, 

Dunkok  239 

Fenyikang  XLII, 

I3L  132,  133, 

Dur  (village)  132b 

160,  178 

147,  155,  157, 

Duwat  XLI,  132, 

Filo  132 

159,  163,  164, 

152,  154,  156, 

Fort  Sobat  LIX 

167,  168,  170, 

157, 167, 178 

Fotou  (village)  133 

238,  240 

Dwai  (a  man)  132 

Fulfulde  73,  88 

Dar  Fung  LIII 

Dwai  134 

Funj  LII  et  passim 

Darfur  LVI 

Eafeng  43 

Ga  43,  44 

Dembo  LI,  3C  32 

Efik  43 

Gaadi  Abu  Shilluk 

Deng  (a  man)  1 54, 

El  Dueim  XX  f. 

LV 

178,  238,  239 

Elgumi  35 

Gariat  — Nuer  44 

Dervishes  XXVII, 

Eliri  LVII,  152 

Gang  (language)  L, 

LIX 

Emin  Pasha  32 

11,  12,  13,  17, 

Detim  (chief)  152 

Ewe  43,  44,  49,  60 

27, 30, 3 if,  37  ff, 

Detwuk  (a  village) 

Fahuchak  L 

60 

133 

FadiangXLIX,  152 

Garo  159,  160 

Duligo  (a  village) 

Fadibek  LI 

Gaya  L,  31 

XLII,  129 

Fadyet  XLVI,  LX 

Ger  152 

Dim  157 

Fadjulli  LI 

Gessi  LIX 

DimoX LI, LI,  i66f. 

Fagak  L 

Gezira  LIII,  LIV, 

Dingjol  144,  152, 

Faggeir  LI 

35  [XX 

153 

Faina  XLIX 

Gezira  Wad  B eiker 

Dinka  XXVIII, 

Fakang  129,  134 

Giflen,Dr.XXXIIX, 

XXIX,  XXXIX, 

Faki  Mohammed 

XLVII,  LXI  f, 

XLIX,  10,  11, 

Kher  LVIII 

135 

12,  13,  14,  1 7, 

Faloko  (river)  159 

Giffen  Mrs.  XXV 

30,  35,  36,  37, 

Famir  L 

Gok  (a  man)  1 29 

45,  46,  48,  60, 

Fandikir  LI 

Gokwach  (a  man) 

1 1 5,  129,  132, 

Fanyikuara  LI 

152 

i33,  142 

Fashien  LI 

Golit  1 41 

Dokot  129,  13 1, 

Fash  0 da  124,  126 

Golo  45 

134,  142  f,  144, 

et  passim 

Gordon,  Ch., 

149,  l60 

Fatil  L 

LVIII  f. 

Gur  (village)  134 
Guthrie,  C.  B. 

Guti  130 
Gwar  129 
Hameg  LVII 
Hamitic  (influence, 
languages)  33, 
48,  49,  56f,  88 
Hartmann,  R.  LIII 
Haussa  88 
Hebrew XX,  72,  73 
Herbagi  LV 
Hofmeyer  122. 


:24, 


130,  160 


Hollis  48,  75 
Hottentot  73 
Ibo  43 

Ismail  Pasha  LVIII 
Isoama  43 
Jafalu  L,  31 
Jal  (a  man)  128 
Jalo  132 

Ja-Luo  L,  3 1 f,  37  ff 
Jambo  — Anywak 
30,  44 

Jebel  Gule  LVI 
Jebel  Dyre  = Eliri 
LIV 

Jebelein  34 
Jebel  Tegla  = Ta- 
gale  LIV,  LV 
Johnston,  Sir  H. 

3h  32,  37 
Jok  238 
Jonyang  179 
Ju  XLf,  129,  157 
Jur  (language)  LI, 
10,  11,  17,  30, 
3h  32,  37  44 


310  Kaka — Nyimo 




Kaka  XX  ff 
Kakugo  132 
Kam  134 
Kamasia  35 
Kang  (a  man)  129 
Kano  XLI 
Karamojo  35 
Kavirondo  31 
Kawa  XX,  L f 
Ke  155 
Kelge  XL 
Ken  ana  Arabs 

XL1X 

Ker  239 

Ker  — Bahr  Jebel 
45 

Kerau  159 
Khalifa  XLIX 
Khalifa  Abdallah 
LIX 

Khartum  LVIIIff. 
Khor  Atar  XX 
Khor  Atulfi  165 
Khor  Filus  45,  152 
Rich  L 

Kir  (a  man)  134 
Kitchener  LX 
Kitching  3 1 f,  48 
Kodok  LVIII,  LX 
Koto  XL,  1 56 
Kordofan  XXVII, 
LIVfF. 

Ku  (King)  14;,  152 
Kudit  160 
Kunama  43,  46 
KurWatNedokLX 
Kwa  Ajal  128 
Kwajeriu  239 
Kwajul  (161),  166 


Kwakadwai  233 
Kwa  Lek  128 
Kwa  Obogg  XLIV 
Kwa-okal  124 
Kwat  Ker  XL VI 
Lado  31 
Lake  Albert  31 
Lake  Kioga  31 
Lake  No  XX, XXI, 

XXII 

Lake  Victoria  31 
Lambie  Dr.  157 
Lango  L,  3 if.,  37ff. 
Latuka  L 
Lendu  34 
Lendaro  172 
Lori  152 
Luba  34 
Luo  LI,  3 1 f,  44 
Lur  L 
Lwak  152 
Lwal  Polkoe  233 
I /won  239 
Madi  34 
Madi-Kaya  34 
Mahdi  LIX 
Mainam  134 
Makwa  156 
Malakal  128,  132 
Malaria  XXI 
Malek  LXI 
Mgiig  141,  220 
Marchand  LIX 
Masai  30,  33,  35, 

37, 56  f,  75 

Masran  Island  XX 
McCreery  LXIII 
McLaughlin  LXII 
Meinhof,  C.,  33,48 


Mek  = king  XLVI 
Mekyibo  43 
Merowe  LXI 
Milo  (a  man)  128 
Mitterrutzner  37, 
48 

Mittu  34 

Mohammed  Ahmed 
LIX 

Mohammedanism 

XLV 

Moi  (king)  157, 
i69f 

Mon  (a  man)  128 
Mongalla  31 
Moro  160 
Moru  34 
Mui  (a  man)  134 
Mwal  134 
Mwomo  XX,  1 1 5, 
123,  136,  176 
Nagdyeb  XX 
Nai  (a  man)  17 1 
Nama  73 
Nandi  35,  37 
Nasser  LVII,  34 
Nat  — Nuer  44 
Ndorobo  33,  35 
Ngishu  35 
Nielwag  XXII 
Nigu  (village)  13 1 
Niloto-Sudanic 
group  33,  34,35, 

36 

Niloto  - Hamitic 
group  33,  35,  36 
Nimono  1 3 1 
Ninaro  1 76 
Nuba,  Nubian 


XLIV,  LIV,  10, 
*7,  25,  29,  36, 
38  ff,  45  f,  130, 
133,  I42f,  148, 
195 

Nuer  10,  11, 13,  14, 
1 6,  17,  26,  29, 
3°ff,44f?  60, 236 
Nun  XXII 
Nupe  43 
Nyabil  179 
Nyadoke  (king)  1 42, 
143 

Nyadwai  129,  141, 

145, 175  f 

Nyagir  XLIX 
Nyagwado  XXII 
Nyajak  214,  215 
Nyakae  155,  156 
Nyakayo  XLf,  238 
Nyakwach  1 42, 1 44, 
145,  160 

Nyato  (a  king)  175 
Nedok  XLVI 
Neker  (a  man)  1 5 3 
Nyelwak  (village) 
128,  152 

Nyelwal  XLII, 
XLIII,  133,  160 
Newajo  (village) 
138 

Nyewek  (river)  164 
Neyero  236 
Nibodo  XLII,  165, 
236f 

Nyidwai  172 
Nyifwa  L,  3 1 
Nyikayo  155 
Nyimo  142 


3i  i 


N ok — Wat 

1!llllillllllllllllllllllilllllllllllllllllllllllllllllilllllll!llll!!!ill!IHIIlllilllllilllllll!lllli!llllllllll!llllllllllllllliilllllllllllil!lll!il!lllllllllllil!llllllllllllll!llllllllIllllilllllllll!lill||||||||!ll!ll|li||]|||Illl|||||| 

Tapero  190 
Taro  152 
Tatoga  35,  37 
Tedigo  152,  160 
Teoui  44 
Teso  35 

Tet  = Shilluk  44 
Tidrick,  R.  W.,  97, 
99 

Tonga  XX  et 

passim 
Tonoro  153 
Totemism  178 
Tuga  (a  man)  129 
Tugo  138,  160 
Turkana  35 
Turks  XXVII, 
XXVIII,  LVIII, 

45,  152,  195  f, 
237 

Turo  159,  167 
Twara  129,  134 
Twi  L 

Twi  43,  44,  60 
Twolaug  168 
Ud  Diljil  156 
Umak  Ra  1 56 
Urn  Dubreka  LIX 
Umiru  31 
Umoi  156 
Unyoro  32 
Ungwad  156 
Vai  43 

Wad  Dakona  Is- 
land XX 
Wadi  Haifa  LXI 
Wad  Medani  LX 
Wat  Mol  (Maul) 
XL,  156 


figk  30,  142,  152 

Olam  (a  place)  164 

Pobg  (village)  142 

Nwg-B'abo  (a  king) 

Olen  133 

Port  Sudan  LXI 

. 175 

Oloalo  (a  man)  163 

Prophets  XLIII 

Nwon  (a  man)  129 

Omal  (a  man)  132 

Ptoemphanae  LIII 

Obai  131,  133 

Omaro  XL,  156 

Red  Sea  35 

Obang  (village)  152 

Omdurman  LX  IF 

Reinisch  195 

Obogi  — Obogo 

Omoi  XLf 

Renk  144 

157 

Omorg  157 

Pol  (Rohl)  L,  34 

Obogo  (a man)  130, 

Omui  (a  man)  133 

Roseires  LVI,  144, 

160 

Ongwat  XL 

169 

Ob  on  (a  man)  133 

Ohggg  (village)  144 

Schweinfurth  3 1 f, 

Obwo  (village)  134 

Oreto  (a  man)  1 3 1 

34,  45 

Ochamdor  164 

Oryang  160 

Selim  Baggara 

Ocholo  167 

Oshdro  XLII 

XLIX 

Odak  132.  134, 

Osbollo  130,  134 

Semitic  languages 

160 

Oshoro  160 

72 

Oden  134 

Oshu  (a  man)  1 3 1 

Senegambia  35 

Odimo  44 

Oshwa  (a  man)  164 

Sennar  LIII  et 

Odok  133 

Otegg  237 

passim 

Odwojo  (a  village) 

Otigg  XLII 

Shakwa  el  Shilkawi 

232 

Otin  157 

XX 

Ogam  (a  man)  141 

Oton  169 

Shal  (Chal),  130, 

Ogan  (a  man)  1 34 

Otgng  XLII 

167,  240 

Ogek  130 

Otudi  (village)  142 

Shilkawi  = Shilluk 

Ogot  134 

Otyen  (a  man)  134 

XX 

Ogwet  (a  man)  132 

Owichi  (village)  1 3 1 

Shuli  L,  3 1 f 

Ojuli  59,videOjulo 

Oyler,  Rev.  D. 

Sobat  XX  et  passim 

Ojulo  166 

XLII,  127 

Songhai  56,  57 

okang  XX,  XLIXff 

Oygdg  (a  man)  132 

Struck,  B.,  LI,  3 iff 

Okati  134 

Oyok  134 

Suakin  LXI 

Okglg  1 26 

Pdlak  — Anywak 

Sudan  languages 

Okil  157 

44 

24,26,33,35,46, 

Okogo  133 

Palo  160 

48, 56 

Oku  (a  man)  132 

Pedo  (a  NuerKing) 

Sudd  XXI 

Okun  (village)  132 

236 

Sue  (river)  31,  34 

Okwa  XLf,  147, 

Pepwojo  160 

Suk  35 

1 56  f,  167 

Petherick  32 

Sun-service  XLV 

Okwai  132  [239 

Pijo  152,  160 

Tabalo  (village)  123 

Olam  (a  man)  129, 

Plaoui  44 

Tabi  LVII 

3 12  W aj  wok  — Y weld  it 

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Wajwok  (village) 
144 

Wang  132,  165 
Watson,  Rev.  A., 
XLXI 

WauXLIIff,  130, 
160 


Wet  Kwa  Oket  1 76 
Wed  Agub  LIII 
White  Nile  XLI, 

30  34  f, 

Wij-Palo  160 
Winyalwal  (village) 

(152) 


Wira  34 
Witor  164 
Wu  (village)  152 
Wubo  village  13 1 
Wubo  (a  man)  1 34 
Wuro  Kwa  240 
Yd  (King)  XLVI, 


1 1 5,  134 
Yodit  153 
Yonj  13 1 
Yor  240 

Yoruba  43,  44,  60 
Yoyin  133 
Yweldit  154 


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